<​html><​tt>​Are Job and Jobab the Same Person? - Job [lit. persecuted one] is the earliest completed book of the Bible - Joktan was Peleg'​s brother (Genesis 10:25), and it was in Peleg'​s time the continents were divided - Joktan'​s thirteenth son was Jobab - Is Job Jobab? The evidence we have found in the Bible says that yes, he is {Note: Job is not so much a given name but more of a title name "​persecuted one" the name Jobab means "​howler"​ (net.bible.org) to cry in a loud high pitched voice. - Jobab was the 6th generation from Noah descended of Noah's son Shem, Jobab was the 3rd generation from Nimrod'​s time and the Tower of Babel (Genesis chapter 11) (Nimrod was the 3rd generation from the flood of Noah from Noah's son Ham {Noah, Ham, Cush, Nimrod}) about four generations after Jobab came Abraham {the father of the Hebrews/​Jews} (Abraham was the 10th generation from Noah and like Jobab also from Noah's son Shem but through Peleg) - Jobab {a Gentile - Sacrificing Righteous Gentile} One of the sons of Joktan, and founder of an Arabian Tribe {in modern Saudi Arabia} (Gen. 10:29) dictionary.reference.com - There are five different Jobab'​s mentioned in the O.T. abarim-publications.com}</​tt></​html><​html><​summary>​

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In Genesis 10: 26-29, Joktan'​s thirteen sons are listed. Joktan was Peleg'​s brother, and it was in Peleg'​s time the continents were divided. Joktan'​s thirteenth son was Jobab. Later on, in the Bible, we have the earliest completed book of the Bible, Job. Is Job Jobab? The evidence we have found in the Bible says that yes, he is. In the ancient Alexandrian Septuagint, from 300 years before Christ, there is a part of the book of Job that later translators left out. It states that Job lived a total of about 248 years. Although other Jobs and Jobabs are mentioned in the Bible, only someone who lived at approximately the time of Peleg or a little after would have this age expected. Before Peleg (and after Noah's Flood) the age expectancy was more like 400 or 450 years. After the time of Peleg we see a fairly rapid drop in life expectancy from over 400 years (Peleg'​s father and grandfather,​ in Genesis 11) to Peleg, 239 years, then Reu at 239 years, then 230 years for Serug, 148 years for Abraham'​s father, then Abraham'​s 175 years and finally to Moses' 120 years, which is the maximum life expectancy today. Read something Bildad said about these lifespans in Job 8:8-9: "For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:) Shall not they teach thee, and tell thee, and utter words out of their heart?"​ In other words, many older people were still around who had very long lifespans, but Bildad knew their own lifespans were not going to be that long. The book of Job states that Job lived in the land of Uz. We find Uz mentioned in Genesis 10:23. He was the son of Aram, and thus a great great uncle to Jobab. There are other Uz's mentioned in the Bible, so let's look at more evidence. If Job lived during the couple of hundred years when the continents were '​unzipping'​ along the Atlantic rift and other places, there would have been mammoth tsunamis, earthquakes,​ volcanic activity, mountain building and overturning,​ and other disasters. When we look at the book of Job, we find exactly that mentioned. Here are some examples: Job 9:5-6 (KJV) "God removes the mountains and overturns them in His anger; He shakes the earth out of its place and its core trembles;"​ Job 1:16, 19 (KJV) "Fire has fallen from heaven ​ and burned up the sheep and servants and consumed them... and suddenly a great wind from the wilderness struck the four corners of the house, ​ and it fell on the young men... During Eliphaz'​s first answer, he says something interesting:​ "By the blast of God they perish, and by the breath of his nostrils are they consumed. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. the old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad."​ (Job 4:9-11 KJV) We can understand an old lion dying because he cannot catch prey, but when this blast of God also causes the young lions to be scattered away from the pride or the mother, we have to wonder what kind of thing was going on. The fact that the earth was undergoing a number of startling changes, even in the weather systems, is hinted at in Job 6 and is much more explicit later on. Here is the Job 6:15-18 My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away; which are blackish by reason of the ice, wherein the snow is hid: What time they wax warm, they vanish: when it is hot, they are consumed out of their place. The paths of their way are turned aside; they go to nothing, and perish. Many modern translations insert the word '​thawing'​ before '​ice.'​ But that word is not there in any of the old manuscripts. What would cause streams to ice over in the Middle East and then not only thaw, but disappear in the heat of summer? There is evidence of an axis tilt of the earth at the time of the splitting of the continents, a tilt even further than what happened at the time of Noah's Flood. The tilt at the time of Peleg (in atomic dating about 65 million years ago, a little more than three thousand years before Christ in terms of orbital years), caused the ice age which crept down over Europe and into the Middle East. This appears to be what Peleg and his contemporaries witnessed. ... In 12:15, Job refers to what appears to be tsunami activity: Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth. If we look back to chapter 7, verse 12, suddenly that has new meaning in light of this: Am I a sea, or a whale, that thou settest a watch over me? Why a watch on the sea, or a sea monster (a more literal translation)?​ Because before the tsunami hits, the sea first draws far back, exposing the sea floor. Then the wave hits. If Job/Jobab were living at the time the continents were dividing, during those hundred or two hundred years, the tsunami activity would have been massive and repeated. Men would have to keep watch over the sea; and the evidence of the rapid withdrawal of the water could easily leave some very large creatures stranded, and thus easily seen. In 14:11, there is another reference which may well be to this kind of wave activity: As the waters fail from the sea, and the flood decayeth and drieth up... When Job begins what we have as chapter three, look at what he says: Lo, mine eye hath seen all this, mine ear hath heard and understood it. Job and his friends were eyewitnesses not only to the working of the Lord in the lives of men, which is the primary topic of their discussion, but also of the catastrophes they were witnessing in their time. </​summary></​html>​

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http://​www.setterfield.org/​Jobab.html

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<​html><​tt>"​Appointment in Samarra"​ [the very ancient (Babylonian) story/fable is often considered one of the oldest stories written by mankind - probably from about the time of Job] - The metaphor of "​Having an appointment in Samarra"​ signifying death, is a rare literary reference concerning a short story of *unknown [Babylonian] origin transcribed [in 1933] by W. Somerset Maugham, entitled An Appointment in Samarra (a city in Northern Iraq)</​tt></​html><​html><​summary>​

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A popular (feminized) version of this ancient Middle eastern story is by Somerset Maugham "The Appointment in Samarra"​ as retold by W. Somerset Maugham [1933] -- [The speaker (storyteller) is Death but in the Somerset story version death "the Angel of Death" appears as a woman] -- There was a merchant in Bagdad (Iraq) [a city slightly north of ancient Babylon - the ancient city of Babylon was probably the original city of the story and was changed to Baghdad by later storytellers] who sent his servant to market to buy provisions and in a little while the servant came back, white and trembling, and said, Master, just now when I was in the marketplace I was jostled by a woman in the crowd and when I turned I saw it was Death that jostled me. *She [death, the Angel of Death, the "Grim Reaper",​ aka - the archangel Azra'​il in Islam (Koran)] looked at me and made a threatening gesture, now, lend me your horse, and I will ride away from this city and avoid my fate. I will go to Samarra [a city in Northern Iraq] and there Death will not find me. The merchant lent him his horse, and the servant mounted it, and he dug his spurs in its flanks and as fast as the horse could gallop he went. Then the merchant went down to the marketplace and he saw me [Angel of Death] standing in the crowd and he came to me and said, Why did you make a threating gesture to my servant when you saw him this morning? That was not a threatening gesture, I said, it was only a start of surprise. I was astonished to see him in Bagdad, for I had an appointment with him tonight in Samarra."​ -- Persian (Iran) Version: "Death in Tehran"​ A rich and mighty Persian once walked in his garden with one of his servants. The servant cried that he had just encountered Death, who had threatened him. He begged his master to give him his fastest horse so that he could make haste and flee to Teheran, which he could reach that same evening. The master consented and the servant galloped off on the horse. On returning to his house the master himself met Death, and questioned him, "Why did you terrify and threaten my servant?"​ "I did not threaten him; I only showed surprise in still finding him here when I planned to meet him tonight in Teheran,"​ said Death. - source: http://​andreaskluth.org/​2009/​09/​06/​death-in-tehran-a-story-about-fear/​ </​summary></​html>​

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<​html><​tt>​Book of Enoch: The Book of Enoch is a pseudepigraphal apocryphal work attributed to Enoch (7th generation from Adam), the great-grandfather of Noah - Scholars date its composition to Maccabean ​ times (160's B.C.) [during the Greek Empire] - The Book of Enoch forms part of the official canon of the Ethiopic (Ethiopian) Church - Most commonly, the phrase Book of Enoch refers to 1 Enoch there are also two other books called Enoch, i.e. 2 Enoch and 3 Enoch - The book [1 Enoch], apparently as a Greek language text, was known to, and quoted by, nearly all the Church Fathers -- Enoch [the Prophet] quoted in the New Testament [the book of Enoch is probably something altogether different] - Jude 1:14-15 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh [2nd Coming] with ten thousands of His saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him. {Note: The first prophecy given in the Bible is from God and is about the 1st Coming of the Messiah and of the cross (Genesis 3:15 - this happened on the cross). The second prophecy given is by Enoch '7th generation from Adam' and is about the return 2nd Coming of the Messiah the Lord Jesus Christ.}</​tt></​html><​html><​summary>​

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History: The book, apparently as a Greek language text, was known to, and quoted by, nearly all Church Fathers. There was some dispute about whether the Greek text was an original, Christian production, or whether it was a translation from an Aramaic text. The chief argument for a Christian author was the occurrence of references to the Messiah as the Son of Man. But the majority opinion clearly favours a 2nd century BC Jewish authorship, linking the prophecies in the text to the politics of the Maccabean revolt. The book is referred to, and quoted, in Jude, 1:14-15 (KJV): And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Compare this with Enoch 1:9, translated from the Ethiopian: And behold! He cometh with ten thousands of His holy ones To execute judgment upon all, And to destroy all the ungodly: And to convict all flesh Of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. With the possible exception of Tertullian, the Church Fathers deny the canonicity of the book, and some even considered the letter of Jude uncanonical,​ because it refers to an apocryphal work. The book was discredited after the Council of Laodicea in 364 [A.D.]. Subsequently,​ the Greek text was lost. The latest excerpts are given by the 8th century monk George Syncellus. ... Content: The Book of Enoch describes the fall of the Watchers who fathered the Nephilim. The fallen angels then went to Enoch to intercede on their behalf with God. The remainder of the book describes Enoch'​s visit to Heaven in the form of a vision, and his revelations. Significant parts of the book contain description of the movement of heavenly bodies (in connection with Enoch'​s trip to Heaven), and some parts of the book have been speculated about as containing instructions for the construction of a solar declinometer. Influence from the book has been traced in the Hiberno-Latin poem Altus prosator. </​summary></​html>​

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<​html><​tt>​beenup2.com:​ The Book of Enoch - Ronald K. Brown</​tt></​html><​html><​summary>​

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This book is a carefully cross referenced exegetical presentation of the writings of the prophet Enoch with other books of the Holy Bible. The book corroborates the Book of Enoch with the writers of Holy scriptures and revolutionizes many theological axioms on the Trinity, angels, demons, final judgment, creation, etc. The Book of Enoch gives illumination to the origin of many statements made by Old Testament prophets as well as New Testament writers and prophets. </​summary></​html>​

<​html><​span style="​color:​ #​666633;">​Job 1 - Job a prosperous and noted man of his day who had a relationship with God - However the relationship Job had with God was based more on Job's definition of religion than on God's definition of a 'right relationship'​ between man and God - The religious (self-righteous) ways of Job left him out of context among the true realms of God and eternity; including the realms of Heaven, the Angels, his existence on earth and among his fellow humans, in regards to the coming Messiah (Christ), and notably his defenselessness against the existing demonic realm - But most importantly Job was lacking in his preparations for an eternal existence in the direct presence of God - All of Job's notions and ideas were about to get a quick, serious and radical readjustment in his life as Job very suddenly encountered and interacted with the very real and very forceful nature of the true eternal spiritual realm</​span></​html><​html><​summary>​

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Job 1:1-4 There was a man in the land of Uz [thought to be a large area primarily North and East of Israel, (ancient Arabia - modern Jordan)], whose name was Job (lit. persecuted one) [possibly a wordplay on the name Jobab (lit. howler)]; and that man was perfect [complete in that he has a relationship with God but as we find out later far from perfect i.e. perfection] and upright, and *one that feared God, *and eschewed [rejected] evil. And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east [ancient Middle-East]. -- Job 1:4-5 And his sons went and feasted in their houses, everyone his day [birthday?​];​ and sent and called for their three sisters to eat and to drink with them. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them [by the ancient pre-Levitical Law burnt offerings], and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. *Thus did Job continually. - Note: Job is officiating as an ancient head of the house, family priest in offering animal sacrifices to God on behalf of his family. - Also Note: The sacrifices to God by the ancient people from literally the days of Cain and Abel until the days of Abraham {actually until Moses} were probably more of a whole burnt offering and not of the more sophisticated blood atonement [redemption] sacrifice that God would later instruct Moses to have the Jews perform through Aaron and the Levitical Priesthood. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 1 (Part 2) - The Bible makes a clear distinction between the 'Sons of God' Angels and the Sons of Man i.e. Job's children - In the matchup between Satan a Son of God and the sons and daughters of Job the Sons and Daughters of man are not going to fare very well in fact they are quickly and almost effortlessly ​ annihilated on their first encounter with a Son of God -- 'Job 1:6-8 Now there was a day when the *Sons of God [Angels] came to present themselves before the LORD, and Satan [an Angel] came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered [lit. how to conquer - Suwm, H7760] my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?'</​span></​html><​html><​summary>​

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Job 1:9-22 Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not thou made *an hedge [protection] about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother'​s house: And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: And the Sabeans [raiders] fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, *The fire of God is fallen from heaven [actually it was fire from Satan], and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother'​s house: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. *Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, *and worshipped, And said, Naked came I out of my mother'​s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the Name of the LORD. In all this Job sinned not, *nor charged [accused] God foolishly. - Note: The difficulty the people of Job's day were having in distinguishing between events caused from God [God was blessing the people] and events caused by Satan both naturally (wind, raiders, crime) and supernaturally (fire from heaven), it's very much like in our day - though in our day we now have to factor in the additional possibilities of human technology and human deception [i.e. a televised and much discussed and analyzed event might never even have happened] as yet more possible explanations to events that happen or seem to happen in our day. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 2 - Even in Job's day the earth did not belong to Satan but Satan apparently has no qualms about trespassing on the earth and attempting to administer his own kingdom among mankind -- 'Job 2:1-2 Again there was a day when the Sons of God (Angels) came to present themselves before the LORD, and Satan [a fallen - unholy Angel] came also among them to present himself before the LORD. And the LORD said unto Satan, From whence comest thou? And *Satan answered the LORD, and said, *From going to and fro in the earth, and from walking up and down in it.' - Note: Ownership of the earth was not given to Adam and Eve [ownership remained with God (Psalms 24:1)] they were simply given '​dominion'​ (Genesis 1:26) stewardship over the plants, animals and the earth with human ownership [inheritance] yet to come but sin entered into the world before the inheritance postponing the earthly inheritance of humans (Matthew 5:5) until after the cross of Jesus Christ. - Also Note: With the fall of mankind into sin Satan did gain some advantage in his deception over mankind but Satan has never actually legally owned anything on earth, or in hell for that matter, though before his fall he did have his own inheritance ​ among the other Sons of God in heaven.</​span></​html><​html><​summary>​

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Job 2:3-10 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the LORD said unto Satan, Behold, he is in thine hand; but save his life. So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. - Note: Job will find out later that what mankind often considers to be difficulty and even evil [and true there is evil in the world] is actually an opportunity to overcome, to grow and to mature in the grace and knowledge of God. Without difficulty in the world it would be difficult; difficult [as a fallen human] to grow and mature into a capable adult human being. - Also Note: Mankind (Adam and Eve) introduced sin and experiential knowledge of sin into the world and Satan and the rest the fallen Angelic and demonic realm are furthering evil against mankind however God is using what Satan intends for evil as an ability for [fallen] mankind to now overcome, to achieve beyond what we are individually capable of and in the process to grow and to fellowship in an unprecedented level of cooperation with God. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 2 (Part 2) - Three of Job's friends show up to comfort and support Job in his misery - It turns out to be a disastrous plan -- 'Job 2:11 Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.'</​span></​html><​html><​summary>​

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Job 2:12-13 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent everyone his mantle, and sprinkled dust upon their heads toward heaven. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. - Note: The friends of Job were so astonished at the multitude of calamitous events that happened so quickly to Job and in the resulting physical condition of Job himself that they literally were unable to cope with the events that were now before their very eyes and ears. - Also Note: Being confused themselves by the events the three quickly began to accuse Job for the events instead of comforting him as they had originally intended to do and as was the reason they had journeyed there in the first place. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 3 - Job or possibly Jobab ('​howler'​) lets loose regarding his calamities and things mostly go downhill from there -- 'Job 3:1-4 After this opened Job his mouth, and cursed his day [birthday]. And Job spake, and said, Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. ​ Let that day be darkness; let not God regard it from above, neither let the light shine upon it. ...'</​span></​html><​html><​summary>​

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Job 3:23 Why is light [life and opportunity] given to a man whose way is hid [lit. separated, from God], and whom God hath hedged in [limited]? For my sighing cometh before I eat, and my roarings [displeasure] are poured out like the waters. *For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. I was not in safety, neither had I rest, neither was I quiet; yet trouble came. - Note: Job and his three friends [later joined by a fourth, a young man] have one of the most amazing discussions about God, life and mankind ... it really is an amazing amount of detail that these ancient men cover, all in a time of a looming darkness that engulfed all mankind before the light of God would shine again in earnest for all mankind through Abraham and his Jewish descendants in the Holy Laws of Moses and by the Holy Prophets. - Also Note: What Job most feared [and Job must have feared a lot because everything happened to him] did happen to him and it was more than Job could handle. But in the end we will find out that what is more than mankind can handle, God can easily handle it for us if we allow God to intervene for us and on our behalf and when we wait on God for His perfect timing and His will to be accomplished in and through our life. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 4-5 - Eliphaz begins to accuse Job of having secret, hidden immorality and unconfused sin in his life - Forgetting that the world is a fallen place and that Satan is just evil -- 'Job 4:1-2 Then Eliphaz the Temanite answered and said, If we assay to commune [communicate] with thee, wilt thou be grieved? but who [having all the answers as Eliphaz does] can withhold himself from speaking?'​ - Note: Job and his friends all mean well [and some of their advice and comments are excellent] it is just that they lived in a difficult time, among difficult circumstances and worst of all the Words and Commandments of God [how to behave before God, among one another and what animals to offer as a burnt offering sacrifice] that had been passed down to them from previous generations was quickly being corrupted, neglected and forgotten.</​span></​html><​html><​summary>​

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Job 4:3-9 Behold, thou [Job] hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Remember, I pray thee, whoever perished, being innocent? or where were the righteous cut off? Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. By the blast of God they perish, and by the breath of his nostrils are they consumed. ... Job 5:6-11 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground; Yet man is born unto trouble, as the sparks fly upward. I would seek unto God, and unto God would I commit my cause: Which doeth great things and unsearchable;​ marvellous things without number: Who giveth rain upon the earth, and sendeth waters upon the fields: To set up on high those that be low; that those which mourn may be exalted to safety. ... Job 5:27 Lo this, *we [Eliphaz and his friends] have searched it, so it is; hear it, and know thou it for thy good. - Note: Eliphaz concludes his first of three comments. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 6-7 - Job replies and Job now loses sight of the fallen condition of mankind and of the fallen [satanic] Angelic realm -- 'Job 6:1-4 But Job answered and said, O that my grief were thoroughly weighed, and my calamity laid in the balances together! For now it would be heavier than the sand of the sea: therefore my words are swallowed up. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.'</​span></​html><​html><​summary>​

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Job 7:1-2 Is there not an appointed time to man upon earth? are not his days also like the days of an hireling? As a servant earnestly desireth the shadow [comfort], and as an hireling looketh for the reward [payment] of his work ... Job 7:17-21 What is man, that thou [God] shouldest magnify him? and that thou shouldest set thine heart upon him? And that thou shouldest visit him every morning, and try him every moment? How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? *And why dost thou [God] not pardon my transgression,​ and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be. - Note: Job in his despair famously realizes that mankind needs a mediator, a person or an entity who can represent and stand between both God and man and can reconcile back together the two separated parties into one united group. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 8 - Job's friend Bildad now comments -- 'Job 8:1-2 Then answered Bildad the Shuhite, and said, How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind? ...'</​span></​html><​html><​summary>​

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Job 8:3-10 Doth God pervert judgment? or doth the Almighty pervert justice? If thy children have sinned against him, and he have cast them away for their transgression;​ If thou wouldest seek unto God betimes, and make thy supplication to the Almighty; If thou wert pure and upright; surely now He would awake for thee, and make the habitation of thy righteousness prosperous. Though thy beginning was small, yet thy latter end should greatly increase. For enquire, I pray thee, of the former age [the days before Noah], and prepare thyself to the search of their [Ancient] fathers: For we are but of yesterday, and know nothing, *because our days upon earth are a shadow [compared to the much longer lives lived by the Ancients]: Shall not they [the Ancients before Noah who lived in the original creation (earth) of God] teach thee, and tell thee, and utter words out of their heart? ... Job 8:20-22 Behold, God will not cast away a perfect man, neither will He help the evil doers: Till He [first] fill [the righteous] thy mouth with laughing, and thy lips with rejoicing. [Then] They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to naught. - Note: Bildad concludes the first of his three comments. - Also Note: Of the many things that the people of Job's age were coming to grips with apparently they were also having to contend with the fact that their physical lifetime upon the earth was being greatly reduced. Where the Ancients who lived in the days of the original creation earth before the flood of Noah were living 600-800 year lifespans the men of Job's day were already down to about a 200 year lifespan [Job probably lived about 240 years total after being given more years from God (Job 42:16)]. The human lifespan would continue to dwindle to about 120 years by the time of Abraham and would seemingly remain at about 80 years of maximum [quality] life per individual person for most of the rest of the duration of humanity upon the earth. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 9-10 - Job continues to earnestly search out the truth about who God is -- 'Job 9:1-4 Then Job answered and said, I know it is so of a truth: but how should man be just [equal] with God? If he [man] will contend with Him [God], he [man] cannot answer Him one [time] of a thousand. He [God] is wise in heart, and mighty in strength: who hath hardened himself against Him, and hath [eternally] prospered?'</​span></​html><​html><​summary>​

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Job 9:27-35 If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself: [but] I am afraid of all my sorrows, I know that Thou [God] wilt not hold me innocent. If I be wicked, why then labour I in vain [emptiness]?​ If I wash myself with snow water, and make my hands never so clean; Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. *For He is not a man, as I am, that I should answer Him [as a man], and we should come together [agreeing] in judgment. *Neither is there any [openly available] daysman [mediator - Jesus Christ would later reveal Himself as our Daysman] betwixt [between] us, that might lay his hand upon us [man and God] both. Let Him take his rod away from me, and let not His fear terrify me: Then would I speak, and not fear Him; but it is not so with me. - Note: Job knowing that he cannot stand in the presence of God he continues to plead for an intercessor a go between [Jesus Christ] to talk to God on his behalf. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 11 - Zophar now begins to comment -- 'Job 11:1-6 Then answered Zophar the Naamathite, and said, Should not the multitude of [your] words be answered? and should a man full of talk be justified? Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? For thou hast said, My doctrine is pure, and I am clean in thine eyes. But oh that God would speak, and open His lips against thee; And that He would shew thee the secrets of wisdom, that they are double to that which is [known by man]! Know therefore that God exacteth of thee less than thine iniquity [shortcomings] deserveth.'</​span></​html><​html><​summary>​

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Job 11:7-11 Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea. If He cut off, and shut up, or gather together, then who can hinder Him? For He knoweth vain men: He seeth wickedness also; will He not then consider it [the ways and predicaments of mankind]? ... Job 11:14-20 If iniquity be in thine hand, put it far away [that'​s all, its easy - yeah right!], and let not wickedness dwell in thy tabernacles [tent]. For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear: Because thou shalt forget thy misery, and remember it as waters that pass away: And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning. And thou shalt be secure, because there is hope [in himself - a very false Gospel]; yea, thou shalt dig about thee, and thou shalt take thy rest in safety. Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost. ​ - Note: Zophar concludes his first of two comments to Job. - Also Note: As we will get to later a major problem with Job is his own self-righteousness yet Zophar tells Job that he is not self-righteous enough and that if he were more self-righteous all of his problems would simply disappear without the need for God's intervention in his life. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 12-14 - Job is wisely not going to take their one-sided, ill-conceived advice -- 'Job 12:1-3 And Job answered and said, No doubt but ye are the people, and wisdom shall die with you. But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these?'</​span></​html><​html><​summary>​

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Job 14:1-3 Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. And dost thou open thine eyes upon such an one [a fragile human], and bringest me into judgment with thee? Who can bring a clean thing out of an unclean? not one [human]. ... Job 14:14-17 If a man die, shall he live again [resurrection]?​ all the days of my appointed time will I wait, till my change [Transfiguration - from physical body to eternal spiritual body] come. Thou [God] shalt call [invite], *and I will answer thee: Thou wilt have a desire to the work of thine hands. For now Thou numberest my steps: dost Thou not watch over [and cover] my sin? My transgression is sealed up in a bag [ready to be disposed], and thou sewest up [close] mine iniquity. - Note: Job as full of self-righteousness as he is he still has a very eternal perspective and is ultimately looking to God for his ultimate redemption and salvation. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 15 - Eliphaz gives his second of three comments to Job -- 'Job 15:1-6 Then answered Eliphaz the Temanite, and said, Should a wise man utter vain knowledge, and fill his belly with the east wind? Should he reason with unprofitable talk? or with speeches wherewith he can do no good? Yea, thou castest off fear, and restrainest prayer before God. For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty. Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.'</​span></​html><​html><​summary>​

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Job 15:7-17 Art thou [Adam] the first man that was born? or wast thou made [like the Angels] before the hills? Hast thou heard the secret of God? and dost thou restrain wisdom to thyself? What knowest thou, that we know not? what understandest thou, which is not in us? With us are both the grayheaded and very aged men [possibly Shem, Ham and Japheth the three sons of Noah], much elder than thy father. Are the consolations of God small [intimate] with thee? is there any secret thing with thee? Why doth thine heart carry thee away? and what do thy eyes wink at, That thou turnest thy spirit against God, and lettest such words go out of thy mouth? What is man, that he should be clean? and he which is born of a woman, that he should be righteous? Behold, He [God] putteth no trust in His saints; yea, the heavens are not clean in His sight. How much more abominable and filthy is man, which drinketh iniquity like water? I will shew thee, hear me; and that which I have seen I will declare ... </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 16-17 - Job continues to defend himself against those who came to comfort him -- 'Job 16:1-5 Then Job answered and said, I have heard many such things: miserable comforters are ye all. Shall vain words have an end? or what emboldeneth thee that thou answerest? I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you. But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.'</​span></​html><​html><​summary>​

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Job 16:6-21 Though I speak, my grief is not asswaged: and though I forbear, what am I eased? But now he hath made me weary: thou hast made desolate all my company. And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face. He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me. They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully;​ they have gathered themselves together against me. God hath delivered me to the ungodly, and turned me over into the hands of the wicked. I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark. His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. He breaketh me with breach upon breach, he runneth upon me like a giant. I have sewed sackcloth upon my skin, and defiled my horn in the dust. My face is foul with weeping, and my eyelids is the shadow of death; Not for any injustice in mine hands: also my prayer is pure. O earth, cover not thou my blood, and let my cry have no place. *Also now, behold, *my witness is in heaven, *and my record is on high. My friends scorn me: but mine eye poureth out tears unto God. Oh that one might plead for a man with God, as a man pleadeth for his neighbour! - Job has had enough of the conversation with his fellow men who are of little use and of no real help so now Job wants to talk directly to God. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 18 - Bildad gives his second of three comments to Job -- 'Job 18:1 Then answered Bildad the Shuhite, and said, How long will it be ere ye make an end of words? mark [conclude], and afterwards we will speak.'</​span></​html><​html><​summary>​

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Job 18:3-12 Wherefore are we counted as beasts, and reputed vile in your sight? He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place? Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle, and his candle shall be put out with him. The steps of his strength shall be straitened, and his own counsel shall cast him down. For he is cast into a net by his own feet, and he walketh upon a snare. The gin shall take him by the heel, and the robber shall prevail against him. The snare is laid for him in the ground, and a trap for him in the way. Terrors shall make him afraid on every side, and shall drive him to his feet. His strength shall be hungerbitten,​ and destruction shall be ready at his side. - Note: Bildad perpetuates the false idea that good people automatically prosper while wickedness is instantly dealt with by God. - Also Note: All three of Job's advisers are declaring that our worldly circumstances and predicaments are a direct correlation to our righteousness and standing in God. It's going to turn out that righteousness is either zero (apart from God) or 100% righteousness (in fellowship with God). As fallen mankind we have no righteousness of our own (Romans 1:17, Romans 3:10,21) but all righteousness is imputed by God. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 19 - Job makes his famous declaration in his belief in the coming Messiah [Jesus Christ], the resurrection to eternal life and of man's eventual reconciliation and face to face encounter with God -- 'Job 19:25-27 *For I know that my Redeemer liveth, and that He [Messiah, Christ] shall stand at the latter day upon the earth: And though after [death] my skin worms destroy this body, yet in my [resurrection] flesh shall I [visibly] see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins [determination] be consumed within me.'</​span></​html><​html><​summary>​

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Job 19:8-27 He [God] hath fenced up my way that I cannot pass, and he hath set darkness in my paths. He hath stripped me of my glory, and taken the crown from my head. He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree. He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies. His troops come together, and raise up their way against me, and encamp round about my tabernacle. He hath put my brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed, and my familiar friends have forgotten me. They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight. I called my servant, and he gave me no answer; I intreated him with my mouth. My breath is strange to my wife, though I intreated for the children'​s sake of mine own body. Yea, young children despised me; I arose, and they spake against me. All my inward friends abhorred me: and they whom I loved are turned against me. My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth. Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. Why do ye persecute me as God, and are not satisfied with my flesh? *Oh that my words were now written! oh that they were printed in a book! That they were graven with an iron pen and lead in the rock forever! *For I know that my redeemer liveth, and that He shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. - Note: One of the great moments of mankind, as Job who has lost everything is sitting in his pit of ashes scraping sores off of his body with a broken potshard looks up and declares to everyone listening "my redeemer livith."​ </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 20 - Zophar comments to Job for his second and final time -- 'Job 20:1-3 Then answered Zophar the Naamathite, and said, Therefore do my thoughts cause me to answer, and for this I make haste. I have heard the check of my reproach, and the spirit of my understanding causeth me to answer.'</​span></​html><​html><​summary>​

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Job 20:4-7 Knowest thou not this of old, since man was placed upon earth, That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds; Yet he shall perish forever like his own dung: they which have seen him shall say, Where is he? ... Job 20:28-29 The increase of his house shall depart, and his goods shall flow away in the day of his wrath. This is the portion of a wicked man from God, and the heritage appointed unto him by God. - Note: Zohpar ​ continues with the misguided theme that a man's self-righteousness will be completely revealed in this lifetime. Also Note: For a better explanation and a broader Biblical foundation on this topic also reference [Matthew 5:45, Psalms 73:1-28, Jeremiah 12:1-4]. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 21 - Job responds and continues to make his case -- 'Job 21:1-4 But Job answered and said, Hear diligently my speech, and let this be your consolations. Suffer me that I may speak; and after that I have spoken, mock on. As for me, is my complaint to man [no it is to God]? and if it were so, why should not my spirit be troubled?'​ - {Note: Apparently Job is saying that he has the right to be troubled in his spirit because he is not complaining to man [about his difficulties] who can do little or nothing for him but to God who can do everything for him.}</​span></​html><​html><​summary>​

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Job 21:27-34 Behold, I know your thoughts, and the devices [implying that Job is wicked] which ye wrongfully imagine against me. For ye say, Where is the house of the prince [with the wicked]? and where are the dwelling places of the wicked [in the castle]? Have ye not asked them that go by the way? and do ye not know their tokens, That the wicked is reserved to the day of destruction?​ they shall be brought forth to the day of wrath. Who shall declare his way to his face? and who shall repay him what he hath done? Yet shall he [wicked] be brought to the grave, and shall remain in the tomb. The clods of the valley shall be sweet unto him [the wicked get a large harvest], and every man shall draw after him [the wicked are popular], as there are innumerable before him. How then comfort ye me in vain, seeing in your answers there remaineth [an obvious] falsehood? - Note: Job has the more realistic perception that judgment is not immediate for the wicked while alive on the earth. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 22 - Eliphaz commits his third and final comment to Job - In commenting Eliphaz is going to greatly accuse Job of committing every wrongdoing possible against both man and God - Job later on is going to defend himself (Job chapter 29) but that won't go very well for Job either [the already evident self-righteousness and pride of Job is going to explode out of his comments removing any boundaries of common decency and putting into plain view Job's pride and self-righteousness foreveryone to see and behold] -- 'Job 22:1-4 Then Eliphaz the Temanite answered and said, Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to Him that thou makest thy ways perfect? ​ Will He reprove thee for fear of thee? will He enter with thee into judgment?'</​span></​html><​html><​summary>​

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Job 22:5-10 Is not thy [Job'​s] wickedness great? and thine iniquities *infinite? For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. But as for the mighty man, he had the earth; and the honourable man dwelt in it. Thou hast sent widows away empty, and the arms of the fatherless have been broken. Therefore snares are round about thee, and sudden fear troubleth thee ... Job 22:21-30 Acquaint now thyself with Him [God] {i.e. stop being lost and get saved Job}, and be at peace: thereby [then] good shall come unto thee. Receive, I pray thee, the law from His mouth, and lay up His words in thine heart. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver. For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. Thou shalt make thy prayer unto Him, and He shall hear thee, and thou shalt pay thy vows. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. When men are cast down, then thou shalt say [that he (Job) had experienced this himself], [but then] There is lifting up; and He shall save the humble person. He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands. - Note: Job [like everyone] does have some obvious and series issues [self-righteousness and pride] and Job's friends are earnestly trying to help him out with them though they are going about it in a very wrong way. Job's friends are now saying that Job is not even saved [out of fellowship with God] and that is a complete misrepresentation of what God has already declared. Job is in fellowship with God but what they can't seem to grasp is the Maturity process that God is using in the life of believers like Job in order to complete, establish and accomplish their faith so that it is faith in God alone and not a disastrous mixture of both man's religions ideas and some of God's ways. Job's friends are like many people of today who take one glance at a person struggling and decide that well if they would only 'get saved' or would only 'get right with God' [i.e. go to my Church] then they could be blessed like me. However very likely the struggling person is a person in deep fellowship with God [as Job was] and as God took Job from one level of intimacy into another deeper level of intimacy and on into a higher level of greater understanding and fellowship with God other people like Job's friends who do not yet grasp the maturity processes of God are often getting in the way and like Job's friends [without understanding,​ providing no compassion and offering little support] can possibly cause more harm than good in the life of a believer. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 23-24 - Job is done with talking to his companions and now he only wants to talk to God - Job actually demands to talk to God - But Job's companions are not yet done talking to Job and Job [unaware even to himself] is not yet in a place to listen to God as Job is still listening to Job -- 'Job 23:1-5 Then Job answered and said, Even today is my complaint bitter: my stroke is heavier than my groaning. *Oh that I knew where I might find Him [God]! that I might come even to His seat [Throne]! I would order my cause before Him, and fill my mouth with arguments. I would know [hear] the words which He would answer me, and understand what He would say unto me. Will He plead against me [a friend of God] with His great power? No; but He would put strength in me.' - Note: Job's desire is going to be met and God does talk to Job. But it won't go quite the way Job envisioned it going [Job is going to find out that he does have faults in his life] but after some correction God will continue to strengthen and establish Job it's just that it will be in God's way and in God's timing and not by Job's way or in Job's timing.</​span></​html><​html><​summary>​

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Job 23:7-17 There [at His Throne] the righteous might dispute with Him; so should I be delivered forever from my judge. Behold, I go forward, but he is not there; and backward, but I cannot perceive him: On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him: But he knoweth the way that I take: when he hath tried me, I shall come forth as gold. My foot hath held his steps, his way have I kept, and not declined. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food. But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. For he performeth the thing that is appointed for me: and many such things are with him. Therefore am I troubled at his presence: when I consider, I am afraid of him. For God maketh my heart soft, and the Almighty troubleth me: Because I was not cut off before the darkness, neither hath he covered the darkness from my face. ... Job 24:25 And if it be not so now, who will make me a liar, and make my speech nothing worth? - Note: It seems that now Job is taking freewill out of the equation of a relationship with God [between God and mankind] and Job is saying that he has no options in life because God is enforcing everything that he does. Job is claiming that if he could go to Heaven and talk to God that Job could gain some freedom from God's constraints and that he then could then go on with his newfound freewill to create more success in his life. The notion [that Job or anyone does not have complete freewill] is going be completely dispelled as soon as God begins to speak to Job. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 25 - Bildad gives his third and final comment to Job - Attempting to redirect the conversation back to the original argument of Job's self-righteousness -- 'Job 25:4 How then can man be justified with God? or how can he be clean that is born of a woman?'</​span></​html><​html><​summary>​

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Job 25:1-6 Then answered Bildad the Shuhite, and said, Dominion [Authority] and fear are with Him [God], He maketh Peace in His high places. Is there any number of His [Angelic] armies? and upon whom doth not His light arise? How then can man be justified with God? or how can he be clean that is born [in human sin] of a woman? Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. How much less man, that is a worm? and the son of man, which is a worm? - Note: Bildad would be well pleased in the Virgin Birth of Jesus Christ as that is how a man was born to a woman without any of the sins of humanity. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 26-28 - Job now begins to offer his opinion of who God is -- 'Job 26:1-14 But Job answered and said ... By His spirit He hath garnished the heavens [placed the stars]; His hand hath formed the crooked serpent [leviathan]. Lo, these are parts of His ways: but how little a portion is heard of Him [from men]? but the thunder of His power who can understand?'​ - Note: Job is saying that God is speaking to mankind in His creation by the stars, by the mighty leviathan and even through the thunder but mankind is having a hard time discerning what God is saying. What God will tell Job is that first of all the creation is now in a sinful fallen condition unlike the original creation (Job 38:4) [where mankind probably could understand the pattern of the stars and discern the voice of thunder], second that God's ways and God's Majesty and Glory are not like man's ways (Job 40:10) and third that mankind'​s understanding of God is limited to the time in which he lives upon the earth (Job 41:4). - Also note: Behemoth [the land creature] and Leviathan [the sea creature] are physical beasts that in Job's day mankind was unable to contend with yet as God is revealing events to mankind Leviathan (Isaiah, 27:1, Revelation 13:1) and Behemoth (Revelation 13:11) actually represent the Sea and the Land creatures of Revelation the Antichrist [Leviathan - Satan] and the False Prophet [Behemoth] that ultimately mankind is completely unable to cope or contend with.</​span></​html><​html><​summary>​

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Job 26:1-14 But Job answered and said, How hast thou helped him that is without power? how savest thou the arm that hath no strength? How hast thou counseled him that hath no wisdom? and how hast thou plentifully declared the thing as it is? To whom hast thou uttered words? and whose spirit came from thee? Dead things [possibly demons] are formed from under the waters, and the inhabitants thereof. Hell is naked before him, and destruction hath no covering. He stretcheth out the north over the empty place, and *hangeth the earth [globe] upon nothing. He bindeth up the waters in his thick clouds; and the cloud is not rent under them. He holdeth back the face of his throne, and spreadeth his cloud upon it. He hath compassed the waters with bounds, until the day and night come to an end. The pillars of heaven tremble and are astonished at his reproof. He divideth the sea with his power, and by his understanding he smiteth through the proud. By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand? </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 29-31 - Job fresh from his diatribe of speaking about who God is [and that turns out not to have been such a good idea] - Job now decides that it would be a good time to speak in his own defense [and that also turns out not to be such be a good thing] -- 'Job 29:1-5 Moreover Job continued his parable, and said, Oh that I were as in months past, as in the days when God preserved me; When His candle shined upon my head, and when by His light I walked through darkness; As I was in the days of my youth, when the secret of God was upon my tabernacle; When the Almighty was yet with me [God never left Job], when my children were about me ...'</​span></​html><​html><​summary>​

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Job 29:5-25 When the Almighty was yet with me, when my children were about me; When I washed my steps with butter, and the rock poured me out rivers of oil; When I went out to the gate through the city, when I prepared my seat in the street! The young men saw me, and hid themselves: and the aged arose, and stood up. The princes refrained talking, and laid their hand on their mouth. The nobles held their peace, and their tongue cleaved to the roof of their mouth. When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I caused the widow'​s heart to sing for joy. I put on righteousness,​ and it clothed me: my judgment was as a robe and a diadem [royal crown]. I was eyes to the blind, and feet was I to the lame. I was a father to the poor: and the cause which I knew not I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth. Then I said, I shall die in my nest, and I shall multiply my days as the sand. My root was spread out by the waters, and the dew lay all night upon my branch. My glory was fresh in me, and my bow was renewed in my hand. Unto me men gave ear, and waited, and kept silence at my counsel. After my words they spake not again; and my speech dropped upon them. And they waited for me as for the rain; and they opened their mouth wide as for the latter rain. If I laughed on them, they believed it not; and the light of my countenance they cast not down. I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners. -- Job 29:1 But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. ... - Note: Job uses the '​I'​ word in every comment and places himself above all other people. It truly is an amazing boast! However, Job was attempting to defend his self-righteousness and in that matter it didn't go very well for Job because apparently there was a whole crowd of onlookers observing the conversation between Job and his friends and one of the onlookers [a young man named Elihu] now intervenes in the conversation and he begins to take on Job. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 32-37 - Now a bystander from among the crowd [Elihu] intervenes in their conversation and gives his own self-propelled (6 chapter) speech ​ - Elihu basically gets them back to where they had started having taken this long road all the way around because Job was completely avoiding the issue of his off the charts self-righteousness - Though after Job's brilliant attempt at self-defense ​ everyone now openly knows the main issue with Job -- 'Job 32:1-3 So these three men ceased to answer Job, because *he was righteous in his own eyes. Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, *because he [Job] justified himself rather than God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.' - Note: After Elihu'​s record setting campaign type of speech leaves everyone speechless - then God speaks to Job.</​span></​html><​html><​summary>​

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Job 32:4-10 Now Elihu had waited till Job had spoken, because they were elder than he. When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled. And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion. I said, Days should speak, and multitude of years should teach wisdom. But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. Great men are not always wise: neither do the aged understand judgment. Therefore I said, Hearken to me; I also will shew mine opinion. ... Job 34:5-9 For Job hath said, I am righteous: and God hath taken away my judgment. Should I lie against my right? my wound is incurable [and caused] without transgression. What man is like Job, who drinketh up scorning like water? Which goeth in company with the workers of iniquity, and walketh with wicked men. For he hath said, It profiteth a man nothing that he should delight himself with God [Job didn't say that]. - Note: When Job's three friends began to speak to Job generally the original topic was Job's evident self-righteousness in fact it was off the charts with Job to the point that Job had even been attempting to impute his own righteousness onto is adult children. Job had been sacrificing [burnt offerings] on behalf of his married adult children (Job 1:4-5) and this was a big no, no [Genesis 2:24]. Everyone has to eventually confess their own sins to God and Job was probably just getting in the way and he certainly was misrepresenting what God had ordained the heads of each married household to do. The three friends of Job were aware of this and were attempting to point it out to Job. The first comment by Bildad the second speaker to Job seems to be about the sins of Job's children (Job 8:4) [and how they would have to confess their own sins and account for their own burnt offering sacrifice] but apparently he was unable to even finish his thought [because he changes topics in mid-sentence] and was unable to tell Job that Job couldn'​t be sacrificing for his married, adult children but Job was having nothing to do with it so therefore they went on and discussed anything and everything with Job but the topic of Job and his practice of sacrificing on behalf of his children. - Also Note: It's getting that way today in modern Evangelical Christianity that we have Pastors and Leaders who now seem to think that their own self-righteousness can be imputed upon their families and even upon their congregation [as many people today follow a pastor or a leader thinking he (or she) has some form or righteousness and that if they can just become like that person or by serving that person they too will have rewards in heaven] and as it was in Job's day it is a huge misrepresentation of God's Words and of God's plan of Salvation for all mankind [in Job's day and in our day] as God has ordained that only in the sacrifice of the Redeemer Himself, Jesus Christ will sins be confessed (agreed upon) and forgiven. People cannot cover the sins of other people with their own righteousness because people don't have any righteousness of their own, it didn't work in Job's day and it won't work in our day either. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 38 - Job an upright man who was in a close personal relationship with God (as close as Job could be to God in his time before the Blood Covenants [1st (O.T.) and 2nd (N.T.) Covenants] of God) - But Job was also practicing his own form of a self-righteous religion and everything that Job had attempted to sanctify by his own righteousness [including his own children - Job's wife was covered by his burnt offering sacrifices and Satan didn't touch her] had just been allowed by God to be destroyed by Satan - Now God speaks to Job -- 'Job 38:1-3 Then the LORD answered Job out of the whirlwind, and said, Who is this that darkeneth counsel [the Redemption and Salvation plans of God] by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou Me.'</​span></​html><​html><​summary>​

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Job 38:1-7 Then the LORD answered Job out of the whirlwind, and said, Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou Me. Where wast thou when I laid the foundations of the [original creation] earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or Who [Jesus Christ (Hebrews 1:2)] laid the corner stone thereof; When the Morning Stars sang together, and all the Sons of God shouted for joy? - Note: God does not directly speak to Job but speaks to him through creation "the LORD answered Job out of the whirlwind."​ After the fall of mankind in the Garden of Eden mankind was completely separated from God but immediately God began to bring mankind back into His Holy presence. Job was living in a time when mankind was more separated from God than we are today. In Job's day they were doing '​bloodless'​ whole animal [a sheep, goat or oxen] burnt sacrifice offerings for the sins of their household. The bloodless burnt sacrifice offering [they probably bled the animal into the ground but it was unceremoniously done] that spoke of offering of Jesus enabled God to interact with the righteous people of Job's day but in a very remote way as is witnessed by God speaking to Job through the whirlwind. Later the Hebrew/​Jewish prophet of Elijah would flee to Mt. Sinai (Mt. Horeb) where God would speak to Elijah (1 Kings 19:11-13) in the more personal 'still small voice' and not in the wind, earthquake or fire that God had previously spoken to mankind through. Elijah the Jewish Prophet had been sanctified to God through the blood atonement of the 1st Covenant by the Levitical High Priest that had been offered on behalf of the entire Nation of Israel once each year (Yom Kippur). Later the Christian Apostle Paul would say that God had spoken to him (Romans 8:16) even more intimately through the Spirit that was within him. -- '​Romans 8:16 The [Holy] Spirit [of God] itself beareth witness [fellowships] with our spirit, that we are the children of God.' </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 39 - Job is asked by God about Dominion and Authority over creation and specifically over the animal kingdom -- 'Job 39:1-4 Knowest thou [as a human] the time when the wild goats of the rock bring forth [give birth]? or canst thou mark when the hinds [deer] do calve [give birth]? Canst thou number the months [in the womb] that they fulfil? or knowest thou the time [of gestation] when they [wild animals] bring forth? They bow themselves, they bring forth their young ones, they cast out their [pregnancy] sorrows. Their young ones are in good liking [born capable of survival], they grow up with corn [wild food]; they go forth, and return not unto them [their wild animal parents - God is their true parent].'</​span></​html><​html><​summary>​

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Job 39:19 Hath thou given the horse strength? hast thou clothed his neck with thunder [a mane]? Canst thou make him afraid as a grasshopper?​ the glory of his nostrils is terrible [lit. awesome]. He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men [a horse is not afraid of war]. He mocketh at fear, and is not affrighted; neither turneth he back from the sword. The quiver rattleth against him [in battle], the glittering spear and the shield. He swalloweth the ground with fierceness and rage [charges into battle - not away from battle]: neither believeth he that it is the sound of the trumpet [the horse does not need a trumpet call to go to battle]. He saith among the trumpets, Ha, ha; and *he smelleth the battle afar off [the horse knows the battle before the humans do], the thunder of the captains, and the shouting. Doth the hawk fly by thy wisdom, and stretch her wings toward the south? *Doth the eagle mount up at thy command, and make her nest on high? She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey, and her [excellent] eyes behold afar off. Her young ones also suck up blood: and where the slain are, there is she (also Matthew 24:28). - Note: The animal kingdom migrates and survives at the direction, dictation [voice] and cleaver management of God. Mankind until only recently has been unable to do much for the animal kingdom. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 40 - God is asking Job if he really wants to reprove (criticize and correct) God - Job immediately blames himself [his fallen condition] but then Job refuses to comment to God - Specifically Job does not yet repent to the point where he apologizes to God for his gross misrepresenting of God to others -- 'Job 40:1-2 Moreover the LORD answered Job, and said, Shall he that contendeth with the Almighty [God] instruct Him? He [Job] that reproveth God, let him answer it.'</​span></​html><​html><​summary>​

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Job 40:3-8 Then Job answered the LORD, and said, Behold, I am vile [a sinful human]; what shall I answer Thee? I will lay mine hand upon my mouth [keep quiet and listen to God]. Once have I spoken [in error]; but I will not answer [speak in more error]: yea, twice [accidently];​ but I will proceed no further {and not yet repent or apologize to God}. Then answered the LORD unto Job out of the whirlwind, and said, Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. Wilt thou also disannul [void] my judgment? wilt thou condemn Me [God], that thou mayest be [self] righteous? ... Job 40:15 Behold now Behemoth, which I made with thee [day six of creation]; he eateth grass as an ox. ... - Note: Job still doesn'​t grasp that his words and his actions [even idle words and minimal actions] have significant meaning and that the meaning has ramifications out into eternity in the spiritual realm and even into the salvation of his fellow man so God is going to expand the conversation from the animal kingdom on out into the spiritual realm and specifically the fallen Satanic realm a realm that Job knows little about and in his day has no control over. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 41 - Now God asks Job if he can overpower leviathan a strong and aggressive sea monster - Then God transitions from leviathan the fierce sea creature to Leviathan the fierce fallen Angel Satan himself - Job then realizes that there is more going on in God's creation than Job can even comprehend and Job realizing his inaccurate assessments of God and of His creation repents and apologizes to God -- 'Job 41:1 Canst thou draw out [overpower] leviathan with an hook? or his tongue with a cord which thou lettest down? ... Job 41:8-10 Lay thine hand upon him (leviathan),​ remember the battle, do no more [you won't do it again]. Behold, the hope of him is in vain: shall not one be cast down even at the sight of him? None [human] is so fierce that dare stir him (leviathan) up: who then is able to stand before Me [God is much greater than either leviathan or Leviathan]?'</​span></​html><​html><​summary>​

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Job 41:11 Who hath prevented [aided] Me [God], that I should repay him? whatsoever is under the whole heaven [all of creation] is Mine. ... Job 41:33-34 Upon earth [both land and sea] there is not his like (Leviathan - Satan), who is made without fear. He beholdeth all high things: he (Leviathan - Satan) is a king over all the children of pride. - Note: Job now begins to realize that God has expanded the conversation from the animal realm [and Job didn't even know much about that] out into the spiritual realm and specifically into the Satanic realm [something Job knew even less about]. Now Job realizes that there is a bigger picture than just Job, his family and his small circle of friends. Now Job is willing to submit more fully his life to God knowing that God is overseeing a vast creation both of visible (physical) beings [including the animals] and of unseen (spiritual) beings and that all the created beings whether animals, humans or Angels all have freewill within themselves a freewill to both cooperate or to harass (bully) among one another and the freewill to obey or disobey God. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 42 - Job encounters the true and living God the creator of heaven and earth - Job confesses his sin to God and immediately repents of his old fallen ways before God - God then restores Job to more than what Job had obtained under his previous lifestyle of a selfish, self-righteousness life -- 'Job 42:1-6 Then Job answered the LORD, and said, I know that thou canst do everything, and that no thought can be withholden from thee. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, *and repent in dust and ashes.'​ - Note: Job repented but somehow his friends Eliphaz, Bildad and Zophar didn't bother or didn't see it as necessary for them to also repent to God.</​span></​html><​html><​summary>​

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Job 42:7-9 And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [repentance] the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job. - Note: Eliphaz, Bildad and Zophar thought that God was only dealing with Job through Job's trials but God was also dealing just as much with Eliphaz, Bildad and Zophar as He was with Job and in reality God is dealing just as much with everyone through Job's trials as He was with Job. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Job 42 (Part 2) - God restores Job to twice what Job had previously had -- 'Job 42:10-11 And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and everyone an earring of gold.'</​span></​html><​html><​summary>​

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The Bible'​s book of Job concludes: ​ Job 42:12-17 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep [double the original seven thousand], and six thousand camels [double], and a thousand yoke of oxen [double], and a thousand she asses [double]. He had also seven sons and three daughters [Job's first seven children were in Heaven so Job has double in Heaven]. And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations. So Job died, being old and full of days. </​summary></​html>​

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<​html><​summary>​THE BOOK OF</​summary></​html>​

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===== PSALMS =====

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<​html><​tt>​Construction of the Psalms - The Book of Psalms, is one of the greatest collections of songs, prayers, and poetry - These Psalms express the deepest passions of humanity - The Book of Psalms, is arranged, or separated, into five books: BOOK ONE -- Psalms 1-41; BOOK TWO -- Psalms 42-72; BOOK THREE -- Psalms 73-89; BOOK FOUR -- Psalms 90-106; BOOK FIVE -- Psalms 107-150 - The structure of the Psalms, is similar to the Pentateuch, which is the Book of the Law, or the Five Books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy)</​tt></​html><​html><​summary>​

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BACKGROUND: The Book of Psalms, is one of the greatest collections of songs, prayers, and poetry. These Psalms express the deepest passions of humanity. In their pages, we can hear the psalmist'​s desperate cry, in the midst of despair. But, we also hear his emphatic praise, for his Provider, and Comforter. We can hear him pouring out his soul in confession, but, also, bubbling over with joy! The Psalms lead us through the valleys and peaks, of human experiences;​ but, in the end, they guide us to the praise of our loving Creator. - We don't know who wrote all the Psalms, as many of them are unnamed. But, the superscription that you have in your Bible (the introductory words found before the first verse, in most Psalms), often attribute the Psalms to King David. He is known as the "sweet psalmist of Israel."​ These superscriptions were, probably, not part of the Psalms, when they were originally composed; but, were added by editors, to aid in the interpretation of the Psalms. Never-the-less,​ there is no reason to discount these superscriptions. - The historical books of the Bible, speak of David'​s considerable accomplishments as a musician, singer, and composer of poems. Moreover, one of David'​s Psalms is recorded in 2 Samuel 22, and reappears, with only slight variations, as Psalm 18. Parts of the medley, which David presented to Asaph in 1 Chronicles 16:8-36, are taken from Psalms 105, 96, and 106. Thus, the connection between King David and the Psalms, is well documented. However, he did not write all the Psalms. We don't know who wrote one of the "​Wisdom Psalms,"​ Psalm 119. This psalm is also known as a "Torah Psalm,"​ because it goes into the law. Writers of other Psalms, are believed to have been contemporaries of David, whom he placed in charge of worship in Jerusalem. Solomon followed in the footsteps of his father, by writing Psalms, as well as Proverbs. Some of the earliest Psalms were written by Moses, five centuries before the time of David. - There are many others, who are believed to have contributed to the writing of the Psalms, including the priestly family of Korah, Deborah, and Hannah. Psalms were still being composed, during the time of Ezra. It was in Ezra's time, that the Book of Psalms, as we know it, was compiled. </​summary></​html>​

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http://​www.biblestudy.org/​basicart/​psalm-construction.html

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<​html><​tt>​Bible (KJV) New Testament with Psalms and Proverbs - What to carry when there isn't room to take along the entire Bible? Hendrickson'​s answer is the affordable KJV New Testament with Psalms and Proverbs - Also the KJV Classic Soul Winner'​s New Testament [w/o the Books of Psalms and Proverbs] hands down the finest New Testament available {Note: when handing out Bible'​s to non-believers or to new Christians a complete Bible [O.T. and N.T.] is usually the best option, then a N.T. with Psalms and Proverbs, lastly a N.T. only Bible - make sure the font is large enough and clear enough to be easily read - many Bibles (give away Bibles and Pew Bibles especially) are simply unreadable.} (Books)</​tt></​html><​html><​summary>​

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Description:​ What to carry when there isn't room to take along the entire Bible? Hendrickson'​s answer is the affordable KJV New Testament with Psalms and Proverbs. This testament'​s slim profile makes it easy to slip into a coat pocket, purse, or backpack. Loaded with features that you won't find in many whole Bibles, it's a thoughtful gift for travelers, hospital visitors, evangelists,​ and new believers alike. And the book is constructed from quality materials that will help it withstand heavy use. Of special note is the fact that this testament is available with a classy magnetic flap that offers extra protection to the book's page edges. -- Description:​ This hard to find New Testament has many helpful features for the avid Soul Winner. It opens up with Helps to define different topics of the Bible inside the very front cover. There is also an introduction to the Bible including a letter from the publisher. In the back, the New Testament is closed with a section called "​Scriptures answer people'​s confusion and difficulties"​. Undoubtedly the best quality of leather and special features of any New Testament that we sell. </​summary></​html>​

<​html><​tt>​Moments With The Book: A Study of the Psalms and Other Papers - Comments on the Psalms (Books)</​tt></​html><​html><​summary>​

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A Study of the Psalms and Other Papers: Includes fifteen articles on the women of the genealogy, the sufficiency of Scripture, guidance for today, Hebrew synonyms, etc. -- Comments on the Psalms: Psalms is poetic, yet with no "​poetic license,"​ for it is purely the Word of God. It has five divinely-given sections. Psalms was generally written from a Jewish viewpoint by various writers, yet maintains a beautiful unity since each writer was inspired by God. Some psalms refer directly to the Lord Jesus, quoting words He would speak 1000 years later. Also, many psalms are prophetic of events of the Great Tribulation and Millennium. In this summary of the longest book of the Bible, may every reader find true blessing in discerning many comparisons and contrasts that the Holy Spirit presents. We commend this new commentary to your reading Leslie M. Grant lives in the Seattle, Washington (USA) area and has served the Lord in full time service for over 65 years. He has written a number of books. -

<​html><​tt>​Overview of the Book of Proverbs - One would be hard put to come up with any topic other than wisdom as being the most referred to theme or topic in the book of Proverbs - Comparisons between God's way and Man's way of life: A big key to understanding and appreciating the Book of Proverbs is recognizing it as a book of many comparisons and contrasts</​tt></​html><​html><​summary>​

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Themes in the Book of Proverbs - Wisdom: One would be hard put to come up with any topic other than wisdom as being the most referred to theme or topic in the book of Proverbs. There are at least 100 references to "​wisdom",​ "wise men", or "being wise" in this book. Plus, there is one section where Wisdom, personified,​ calls and speaks (Proverbs 1:2-7, &amp; 20-33), and still another section where we hear, as it were, the voice of Wisdom (Proverbs 8:1, 4-36). Linked to this or coupled with it is the matter of which comes up as the next theme but which can hardly be separated from wisdom in essential meaning. In many verses listed below as wisdom references you will find understanding mentioned as well. You might want to make special note of those verses. "​Wisdom calls aloud in the street, she raises her voice in the public squares; at the head of the noisy streets she cries out, in the gateways of the city she makes her speech"​ (Proverbs 1:20-21). Wherever men are found, wherever they come together, wisdom, that is based on the fear of the Lord, cries out to be acknowledged,​ accepted, and allowed to guide and direct men's lives. Today the voice of wisdom or her teachings come to us over the air waves, from the printed page, as well as from those who follow God and live according to His ways. The call can be heard. Jesus Christ said, "You shall know the truth and the truth shall set you free."

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Wisdom, through the indwelling Holy Spirit, empowers you to make right decisions - decisions that lead to living a life of righteousness. -- Understanding:​ One who has true wisdom also will have understanding. This especially applies to spiritual things. One with wisdom understands God's principles and His teachings. He knows God's laws are good and are right for him or her. This person applies them in everyday living. Yea, he or she not only knows God's laws but loves them as did David, the psalmist. The Holy Spirit that he or she possesses helps to impart that understanding to the believer. -- Comparisons between God's way and Man's way of life: A big key to understanding and appreciating the Book of Proverbs is recognizing it as a book of many comparisons and contrasts. To give you a flavor of this, the comparisons and contrasts found in chapters 2 through 12 are presented below. Each comparison given is preceded by the chapter and verse where it can be found. </​summary></​html>​

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http://​www.biblestudy.org/​basicart/​proverbs.html

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<​html><​tt>​a Daily Proverb - a Daily Proverb is dedicated to delivering a selected Proverbs verse every day and other Proverbs resources - Because there are 31 chapters in the Book of Proverbs, You can read the entire book every month by reading a chapter a day - Proverbs teach wisdom, knowledge, and understanding - The Book of Proverbs is the "user manual for living"​ Proverbs 1:3 MSG - Follow each daily Proverb and comment here on the website, through twitter, or rss (KJV available)</​tt></​html><​html><​summary>​

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Proverbs, an Old Testament book of the Bible, teaches knowledge, wisdom, and understanding. I started my growth as a Christian with Proverbs which led to the rededication of my life to the Lord. I went from not reading the Bible at all, to reading a Proverbs chapter a day, and now I follow the yearly Bible path and refer to the Bible many times throughout the day for guidance and inspiration. My faith grew the same way, from very little to the foundation of who I am. Proverbs not only helps me from falling back to the mistakes I made in the past but strengthens my faith. I still fail and try to do to much myself but I changed so much of my life, I don't focus on every little thing I do wrong. I had to eliminate a lot things in my life and that was hard to do but I replaced them with things that are more important and have a positive impact on my life. More time for my family, more time for the Lord, better direction, and I now have a greater appreciation for my purpose.

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Please share your favorite Proverbs, or verses that you live by, or how Proverbs has changed your life. The best part of my day is reading a tweet, direct message, email, or blog post from someone in the community. One of the messages I got recently pretty much sums me up, "I may not be where I want to be, but thank God I'm not where I used to be! a Daily Proverb ~ Chris </​summary></​html>​

Parents in the past trained their children by passing down their words of wisdom from generation to generation. When we read the book of Proverbs, we not only get the benefit of reading the words of wisdom that King David passed down to Solomon, and Solomon passed down to his children, we get a firsthand look at parent to child training that has been inspired by God. For show notes, please go to: spiritualeyes.servantsofjesuschrist.com </​summary></​html>​

<​html><​span style="​color:​ #​666633;">​Proverbs 1 - The Book of Proverbs is Wisdom starting with God and handed down and passed along from father to son from generation to generation - The Book of Proverbs is fatherly advice and compassion lovingly given to guide and direct sons into the lifesaving righteousness of God in Jesus Christ -- '​Proverbs 1:1-4 The proverbs of Solomon the son of David, king of Israel; To know wisdom and instruction;​ to perceive the words of understanding;​ To receive the instruction of wisdom, justice, and judgment, and equity; To give suitability to the simple, to the young man knowledge and discretion.'</​span></​html><​html><​summary>​

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Proverbs 1:5-23 A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: To understand a proverb, and the interpretation;​ the words of the wise, and their dark sayings. The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. My son, hear the instruction of thy father, and forsake not the law of thy mother: For they shall be an ornament of grace unto thy head, and chains about thy neck. My son, if sinners entice thee, consent thou not. If they say, Come with us, let us lay wait for blood, let us lurk privately for the innocent without cause: Let us swallow them up alive as the grave; and whole, as those that go down into the pit: We shall find all precious substance, we shall fill our houses with spoil: Cast in thy lot among us; let us all have one purse: My son, walk not thou in the way with them; refrain thy foot from their path: For their feet run to evil, and make haste to shed blood. Surely in vain the net is spread in the sight of any bird. And they lay wait for their own blood; they lurk privately for their own lives. So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof. Wisdom crieth without; she uttereth her voice in the streets: She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. - Note: Wisdom, Godly wisdom and not man's empty philosophies has very real results and consequences for each individual in life both presently and eternally. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 2 - Where the Psalms were primarily the writings from King David [encompassing most of his life from shepherd boy to aged King] the next three books of the Bible are a Trilogy from the life and experiences of King David'​s son King Solomon - The Book of Proverbs is the first in the Trilogy of Solomon'​s books of Wisdom - Apparently Solomon was given the opportunity to eat from the tree of knowledge [both good and evil] more than any other man alive at least more than any other saved human - Solomon start out good and godly but by the time we get to the 3rd book of Solomon'​s Trilogy Solomon will have been deeply in a backslidden state and his book of Ecclesiastes '​searcher'​ will have more of a fallen, humanist, backslidden view than his first book of Proverbs -- '​Proverbs 2:1-5 My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and *apply thine heart [to prevent backsliding] to understanding;​ Yea, if thou criest after knowledge, and liftest up thy voice for understanding;​ If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God.'</​span></​html><​html><​summary>​

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Proverbs 2:6-22 For the LORD giveth wisdom: out of His mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness,​ and judgment, and equity; yea, every good path. When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; Discretion shall preserve thee, understanding shall keep thee: To deliver thee from the way of the evil man, from the man that speaketh froward things; Who leave the paths of uprightness,​ to walk in the ways of darkness; Who rejoice to do evil, and delight in the frowardness of the wicked; Whose ways are crooked, and they froward in their paths: To deliver thee from the strange woman, even from the stranger which flattereth with her words; Which forsaketh the guide of her youth, and forgetteth the covenant of her God. For her house inclineth unto death, and her paths unto the dead. None that go unto her return again, neither take they hold of the paths of life. That thou mayest walk in the way of good men, and keep the paths of the righteous. For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 8 - In the O.T. Book of Proverbs wisdom is referred to as a person generally in a feminine way and in the N.T. the Holy Spirit is referred to as a person generally denoted by the Greek feminine 'noun class'​- Wisdom [the Holy Spirit] in the O.T. book of Proverbs being referenced as female (a companion to a man) and The Holy Spirit listed in the N.T. Greek with feminine nouns is primarily for Biblical consistency and does not donate the Holy Spirit as a female spirit, wife spirit, or any other weird genderized connotation it just simply and directly references God the Holy Spirit as the giver of Wisdom in both the Old and New Testaments -- '​Proverbs 8:1-5 Doth not wisdom [the voice of God - the Holy Spirit] cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors. Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.'​ - {Note: a 'noun class' in writing has absolutely nothing to do with actual physical gender it just matches verbs and nouns together in the sentence. A noun listed as neuter (neutral) would then have a neuter ending verb as a match etc., the same noun could later be listed with a masculine ending or even as a feminine noun ending but it would need a matching masculine or matching feminine verb ending so the reader can easily match the correct verbs to the correct nouns in a complex or compound sentence but it does not assign gender to the noun or physical subject.}</​span></​html><​html><​summary>​

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Proverbs 8:6-36 Hear; for I will speak of excellent things; and the opening of my lips shall be right things. For my mouth shall speak truth; and wickedness is an abomination to my lips. All the words of my mouth are in righteousness;​ there is nothing froward or perverse in them. They are all plain to him that understandeth,​ and right to them that find knowledge. Receive my instruction,​ and not silver; and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. I wisdom dwell with prudence, and find out knowledge of witty inventions. The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. Counsel is mine, and sound wisdom: I am understanding;​ I have strength. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me; and those that seek me early shall find me. Riches and honour are with me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. I lead in the way of righteousness,​ in the midst of the paths of judgment: That I may cause those that love me to inherit substance; and I will fill their treasures. The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting,​ from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: When he established the clouds above: when he strengthened the fountains of the deep: When he gave to the sea his decree, that the waters should not pass his commandment:​ when he appointed the foundations of the earth: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; Rejoicing in the habitable part of his earth; and my delights were with the sons of men. Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. Hear instruction,​ and be wise, and refuse it not. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favour of the LORD. But he that sinneth against me wrongeth his own soul: all they that hate me love death. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 11 - Godly Wisdom is to encompass all facets and aspects of a person'​s life including dating, marriage, family, employment, etc. -- '​Proverbs 11:1-3 A false balance [deceptive business practices] is abomination to the LORD: but a just weight is his delight. When pride cometh, then cometh shame: but with the lowly is wisdom. The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.'</​span></​html><​html><​summary>​

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Proverbs 11:4-31 Riches profit not in the day of wrath: but righteousness delivereth from death. The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth. The righteous is delivered out of trouble, and the wicked cometh in his stead. An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered. When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. Where no counsel is, the people fall: but in the multitude of counsellors there is safety. He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure. A gracious woman retaineth honour: and strong men retain riches. The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh. The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.

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As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death. They that are of a froward heart are abomination to the LORD: but such as are upright in their way are his delight. Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered. As a jewel of gold in a swine'​s snout, so is a fair woman which is without discretion. The desire of the righteous is only good: but the expectation of the wicked is wrath. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to

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poverty. The liberal soul shall be made fat: and he that watereth shall be watered also himself. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him. He that trusteth in his riches shall fall: but the righteous shall flourish as a branch. He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. The fruit of the righteous is a tree of life; and he that winneth souls is wise. Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 15 - Godly Wisdom leads to godly results in our life while human wisdom leads to human disaster in our life -- '​Proverbs 15:1-4 A soft answer turneth away wrath: but grievous words stir up *anger. The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. The eyes of the LORD are in every place, beholding the evil and the good. A wholesome tongue is a tree of life: but perverseness therein is a breach [opening - a door to demonic entry allowing for human possession by an evil spirit] in the spirit.'</​span></​html><​html><​summary>​

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Proverbs 15:5-33 A fool despiseth his father'​s instruction:​ but he that regardeth reproof is prudent. In the house of the righteous is much treasure: but in the revenues of the wicked is trouble. The lips of the wise disperse knowledge: but the heart of the foolish doeth not so. The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight. The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness. Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die. Hell and destruction are before the LORD: how much more then the hearts of the children of men? A scorner loveth not one that reproveth him: neither will he go unto the wise. A merry heart maketh a cheerful countenance:​ but by sorrow of the heart the spirit is broken. The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness. All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast. Better is little with the fear of the LORD than great treasure and trouble therewith. Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife. The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain. A wise son maketh a glad father: but a foolish man despiseth his mother. Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly. Without counsel purposes are disappointed:​ but in the multitude of counsellors they are established. A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it! The way of life is above to the wise, that he may depart from hell beneath. The LORD will destroy the house of the proud: but he will establish the border of the widow. The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words. He that is greedy of gain troubleth his own house; but he that hateth gifts shall live. The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things. The LORD is far from the wicked: but he heareth the prayer of the righteous. The light of the eyes rejoiceth the heart: and a good report maketh the bones fat. The ear that heareth the reproof of life abideth among the wise. He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding. The fear of the LORD is the instruction of wisdom; and before honour is humility. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 18 - The Proverbs continue to remind us that our words have both value and eternal meaning -- '​Proverbs 18:1-4 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom. A fool hath no delight in understanding,​ but that his heart may discover itself. When the wicked cometh, then cometh also contempt, and with ignominy reproach. *The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook.'</​span></​html><​html><​summary>​

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Proverbs 18:5-24 It is not good to accept the person of the wicked, to overthrow the righteous in judgment. A fool's lips enter into contention, and his mouth calleth for strokes. A fool's mouth is his destruction,​ and his lips are the snare of his soul. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. He also that is slothful in his work is brother to him that is a great waster. The name of the LORD is a strong tower: the righteous runneth into it, and is safe. The rich man's wealth is his strong city, and as an high wall in his own conceit. Before destruction the heart of man is haughty, and before honour is humility. He that answereth a matter before he heareth it, it is folly and shame unto him. The spirit of a man will sustain his infirmity [be spiritually strong and built up in the spirit]; but a wounded spirit who can bear? The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge. A man's gift maketh room for him, and bringeth him before great men. He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him. The lot causeth contentions to cease, and parteth between the mighty. A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled. Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof. Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD. The poor useth intreaties; but the rich answereth roughly. A man that hath friends must shew himself friendly: and there is a friend [Jesus Christ (John 15:14)] that sticketh closer than a brother. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 20 - The Proverbs are revealing that human emotions are a progression - Progressing us closer to God in righteousness or progressing us further from God in our own unrighteousness -- '​Proverbs 20:1-3 Wine [alcohol] is a mocker, strong [alcohol] drink is raging: and whosoever is deceived thereby is not wise. The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul. It is an honour for a man to cease from strife: but every fool will be meddling.'</​span></​html><​html><​summary>​

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Proverbs 20:4-30 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing. Counsel in the heart of man is like deep water; but a man of understanding will draw it out. Most men will proclaim everyone his own goodness: but a faithful man who can find? The just man walketh in his integrity: his children are blessed after him. A king that sitteth in the throne of judgment scattereth away all evil with his eyes. Who can say, I have made my heart clean, I am pure from my sin? Divers weights, and divers measures, both of them are alike abomination to the LORD. Even a child is known by his doings, whether his work be pure, and whether it be right. The hearing ear, and the seeing eye, the LORD hath made even both of them. Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread. It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth. There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel. Take his garment that is surety for a stranger: and take a pledge of him for a strange woman. Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel. Every purpose is established by counsel: and with good advice make war. He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips. Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness. An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee. Divers weights are an abomination unto the LORD; and a false balance is not good. Man's goings are of the LORD; how can a man then understand his own way? It is a snare to the man who devoureth that which is holy, and after vows to make enquiry. A wise king scattereth the wicked, and bringeth the wheel over them. The spirit [light] of man is the candle of the LORD, searching all the inward parts [heart] of the belly [soul]. Mercy and truth preserve the king: and his throne is upholden by mercy. The glory of young men is their strength: and the beauty of old men is the grey head. *The blueness [bruise - reminder] of a wound cleanseth away evil: so do stripes the inward parts of the belly. - Note: A bruise '​blueness'​ is a long term wound [God can use it to keep us from repeating the same mistakes] but emotionally in the hands of Satan a bruised soul is possibly the worst wound. A bruised emotion never goes away [except when given to Jesus Christ and God takes it away for us]. If we have a bruised soul then the next [even hint of an] event can be just as damaging or worse than the original wound. Satan knows for sure how to wound our soul and to keep it wounded but the healing of our soul is one of the triumphs of the cross of Jesus Christ. -- Isaiah 53:4-5 Surely He [Jesus Christ] hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But He was wounded for our transgressions,​ he was *bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. - Also Note: It is important to be able to distinguish between a bruise that God is allowing us to have and bruises that Satan is inflicting us with. A bruised soul from God will keep closer to God while helping to keep us from evil, while the bruises of Satan are intended to keep us from God and direct us into more evil. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 21 - A reminder that God is ultimately in control of all the Nations -- '​Proverbs 21:1-3 The king's heart is in the hand of the LORD, as the rivers of water: He turneth it whithersoever He will. *Every way of a man is right in his own eyes: but the LORD pondereth the hearts. To do justice and judgment is more acceptable to the LORD than sacrifice.'</​span></​html><​html><​summary>​

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Proverbs 21:4-31 An high look, and a proud heart, and the plowing of the wicked, is sin. The thoughts of the diligent tend only to plenteousness;​ but of every one that is hasty only to want. The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. The robbery of the wicked shall destroy them; because they refuse to do judgment. The way of man is froward and strange: but as for the pure, his work is right. It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house. The soul of the wicked desireth evil: his neighbor findeth no favour in his eyes. When the scorner is punished, the simple is made wise: and when the wise is instructed, he receiveth knowledge. The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. A gift in secret pacifieth anger: and a reward in the bosom strong wrath. It is joy to the just to do judgment: but destruction shall be to the workers of iniquity. The man that wandereth out of the way of understanding shall remain in the congregation of the dead. He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich. The wicked shall be a ransom for the righteous, and the transgressor for the upright. It is better to dwell in the wilderness, than with a contentious and an angry woman. There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up. He that followeth after righteousness and mercy findeth life, righteousness,​ and honour. A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof. Whoso keepeth his mouth and his tongue keepeth his soul from troubles. Proud and haughty scorner is his name, who dealeth in proud wrath. The desire of the slothful killeth him; for his hands refuse to labour. He coveteth greedily all the day long: but the righteous giveth and spareth not. The sacrifice of the wicked is abomination:​ how much more, when he bringeth it with a wicked mind? A false witness shall perish: but the man that heareth speaketh constantly. A wicked man hardeneth his face: but as for the upright, he directeth his way. There is no wisdom nor understanding nor counsel against the LORD. The horse is prepared against the day of battle: but safety is of the LORD. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 24 - The Proverbs remind us to always have that eternal, long term, heavenly focus -- '​Proverbs 24:1-7 Be not thou envious against evil men, neither desire to be with them. For their heart studieth destruction,​ and their lips talk of mischief. Through wisdom is an house builded; and by understanding it is established:​ And by knowledge shall the chambers be filled with all precious and pleasant [Kingdom of God] riches. A wise man is strong; yea, a man of knowledge increaseth strength. For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety. Wisdom is too high for a fool: he openeth not his mouth in the gate [as a leader of the city].'</​span></​html><​html><​summary>​

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Proverbs 24:8-34 He that deviseth to do evil shall be called a mischievous person. The thought of foolishness is sin: and the scorner is an abomination to men. If thou faint in the day of adversity, thy strength is small. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place: *For a just man falleth seven times, *and riseth up again [an eight time in the resurrection of Jesus Christ]: but the wicked shall fall into mischief. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: Lest the LORD see it, and it displease him, and he turn away his wrath from him. Fret not thyself because of evil men, neither be thou envious at the wicked; For there shall be no reward to the evil man; the candle of the wicked shall be put out. My son, fear thou the LORD and the king: and meddle not with them that are given to change: For their calamity shall rise suddenly; and who knoweth the ruin of them both? These things also belong to the wise. It is not good to have respect of persons in judgment. He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him: But to them that rebuke him shall be delight, and a good blessing shall come upon them. Every man shall kiss his lips that giveth a right answer. Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house. Be not a witness against thy neighbour without cause; and deceive not with thy lips. Say not, I will do so to him as he hath done to me: I will render to the man according to his work. I went by the field of the slothful, and by the vineyard of the man void of understanding;​ And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep: So shall thy poverty come as one that travelleth; and thy want as an armed man. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 27 - Continue to trust in God -- '​Proverbs 27:1-6 Boast not thyself of to morrow; for thou knowest not what a day may bring forth. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both. Wrath is cruel, and anger is outrageous; but who is able to stand before envy? Open rebuke is better than secret love. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.'</​span></​html><​html><​summary>​

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Proverbs 27:7-27 The full [boastful] soul loatheth [even] an honeycomb; but to the hungry [godly] soul every [trial] bitter thing is [eternally]sweet. As a bird that wandereth from her nest, so is a man that wandereth from his place. Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel. Thine own friend, and thy father'​s friend, forsake not; neither go into thy brother'​s house in the day of thy calamity: for better is a neighbour that is near than a brother far off. My son, be wise, and make my heart glad, that I may answer him that reproacheth me. A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. A continual dropping in a very rainy day and a contentious woman are alike. Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself. Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured. As in water face answereth to face, so the heart of man to man. Hell and destruction are never full; so the eyes of man are never satisfied. As the fining pot for silver, and the furnace for gold; so is a man to his praise. Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him. Be thou diligent to know the state of thy flocks, and look well to thy herds. For riches are not forever: and doth the crown endure to every generation? The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered. The lambs are for thy clothing, and the goats are the price of the field. And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 29 - The purpose of wisdom and correction '​reproof'​ is to direct us out of our folly and the folly of others and directly into God's life of righteousness -- '​Proverbs 29:1-2 He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. *When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.'</​span></​html><​html><​summary>​

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Proverbs 29:3-27 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance. The king by judgment establisheth the land: but he that receiveth gifts overthroweth it. A man that flattereth his neighbour spreadeth a net for his feet. In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice. The righteous considereth the cause of the poor: but the wicked regardeth not to know it. Scornful men bring a city into a snare: but wise men turn away wrath. If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest. The bloodthirsty hate the upright: but the just seek his soul. A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the LORD lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. A servant will not be corrected by words: for though he understand he will not answer. Seest thou a man that is hasty in his words? there is more hope of a fool than of him. He that delicately bringeth up his servant from a child shall have him become his son at the length. An angry man stirreth up strife, and a furious man aboundeth in transgression. A man's pride shall bring him low: but honour shall uphold the humble in spirit. Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not. *The fear of man bringeth a snare: *but whoso putteth his trust in the LORD shall be safe. Many seek the ruler'​s favour; but every man's judgment cometh from the LORD. An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Proverbs 31 - King Solomon closes his book of Proverbs with a proverb given to him by his mother Bathsheba -- '​Proverbs 31:1-9 The words of king Lemuel [a poetic reference to Solomon], the prophecy that his mother [Bathsheba] taught him. What, my son? and what, the son of my womb? and what, the son of my vows? Give not thy strength unto women, nor thy ways to that which destroyeth kings. It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. Let him drink, and forget his poverty, and remember his misery no more. Open thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth, judge righteously,​ and plead the cause of the poor and needy.'</​span></​html><​html><​summary>​

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Proverbs 31:10-31 Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands. She is like the merchants'​ ships; she bringeth her food from afar. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. She girdeth her loins with strength, and strengtheneth her arms. She perceiveth that her merchandise is good: her candle goeth not out by night. She layeth her hands to the spindle, and her hands hold the distaff. She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. She is not afraid of the snow for her household: for all her household are clothed with scarlet. She maketh herself coverings of tapestry; her clothing is silk and purple. Her husband is known in the gates, when he sitteth among the elders of the land. She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. Strength and honour are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all. Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates. </​summary></​html>​

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<​html><​tt>​Learn The Bible - King Lemuel - Personally, I think the name and context points to a poetic reference to Solomon</​tt></​html><​html><​summary>​

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Concerning Proverbs chapter 31, who is King Lemuel and his mother? Proverbs 31:2-9 is introduced as the words of King Lemuel from prophecy that had been taught to him by his mother. Proverbs 31:1 states, "The words of king Lemuel, the prophecy that his mother taught him." Lemuel is mentioned only in this passage in the Bible (Proverbs 31:1, 4). This has left the door open to all kinds of speculation as to his true identity. He has been thought by interpreters to be imaginary, to be Solomon himself, to be Hezekiah, to be a Lemuel who was king of Massa (a play on the Hebrew words), or just some petty Arabian prince. In other words, no one really knows. The name means "to God" and has the implication of "​belonging to God." El (the basic name for God in Hebrew) on the end of Lemuel shows the name to be a compound of God. Personally, I think the name and context points to a poetic reference to Solomon. In Ecclesiastes,​ Solomon never uses his own name but presents himself seven times as the "​Preacher"​ (Ecclesiastes 1:1, 2, 12; 7:27; 12:8, 9, 10). The shift in emphasis in Proverbs would call for a different construction. Through most of Proverbs, Solomon is giving words of wisdom to his son. In Proverbs 31, King Lemuel is repeating the words of wisdom given to him by his mother. -- The advice is clearly advice that Solomon needed to hear. Lemuel'​s mother warned her son against giving his strength unto women (Proverbs 31:3). This problem directly led to Solomon'​s decline in later years (1 Kings 11:1-4). She also warned against strong drink (Proverbs 31:4-7). This is something we know Solomon toyed with from his testimony in Ecclesiastes 2:​3--"​I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life." Finally, she twice admonished her son: "Open thy mouth" (Proverbs 31:8, 9). He is to open it in the cause who cannot speak for themselves (v.8) and to judge righteously (v.9). We know of Solomon'​s initial hesitancy and concern in this matter of judging the people from his own testimony in 1 Kings 3:7-9. He saw himself as a child (v.7) and desired God's help to "judge this thy so great a people"​ (v.9). -- The words are also presented as "​prophecy"​ given to Lemuel from his mother (Proverbs 31:2). Prophecy does include the proclamation of God's truth, but it normally has at least an element of foretelling the future. If this refers to Bathsheba and she is telling Solomon how he will need to act when he is king, then it definitely includes a strong element of prophecy, for Solomon was a younger son and therefore not the natural one in line to be king. When David drew close to death and Adonijah set himself up as king, Bathsheba approached him with this plea: "My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne"​ (1 Kings 1:17). David and Bathsheba had talked about it. The choice was to be Solomon. Bathsheba could prophesy the coming reign of her son as she spoke to the young prince Solomon. </​summary></​html>​

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http://​www.learnthebible.org/​king-lemuel.html

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<​html><​tt>​A Virtuous Woman - A Proverbs 31 Ministry - A Virtuous Woman is a ministry for women based on the Scriptures of Proverbs 31</​tt></​html><​html><​summary>​

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A Woman of Worth Quarterly Journal and Cookbook is a quarterly magazine filled with inspiring articles, ideas, and recipes. You will love every page! This full color e-Magazine is free for members of A Virtuous Woman. It is easy to join! Just click on "Sign Up" and fill out the quick form. In no time you will be able to enjoy all the benefits of being a member of this online community, including downloading and reading this wonderful magazine! Each issue is 36 - 44 pages in length. </​summary></​html>​

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http://​www.avirtuouswoman.org/​

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===== ECCLESIASTES =====

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<​html><​summary>​OR THE PREACHER</​summary></​html>​

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<​html><​tt>​Introduction to Ecclesiastes - By constantly inquiring into the significance of everything that exists, the Preacher presents himself as an optimist, not a pessimist, and his little success in discovering some absolute value in this world "under the sun", doesn'​t mean that he has failed in his intent - Ecclesiastes should not be called pessimistic or cynical, but it is brutally realistic - In Particular Ecclesiastes makes the reader confront the full and dreadful significance of death - *Most people, whether or not they are religious, refuse to face what death really is: a calamity that nullifies the achievements of human life - Ecclesiastes strips away the myths we use to shield ourselves from this stark fact - In Pointing out the dreadfulness of death, *Ecclesiastes helps us see how profound is our need for resurrection [and meaning found only in an eternal life existence] - More simply, Ecclesiastes drives us to Christ - The New Testament shares this perspective;​ death is not a friend or even a doorway but a terrible enemy - It will be, however, a conquered enemy (I Cor 15:​26,​54-55;​ Rev 20:​14)</​tt></​html><​html><​summary>​

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Ecclesiastes is generally attributed to Solomon (approximately between the years 971 and 931 B.C.), who would have written it in his old age. The rather pessimistic tone that permeates the book agrees with the spiritual situation that Solomon went through in those moments (I Kings 11). Although I Kings doesn'​t mention it, Solomon must have recovered his sound judgment before death, after which he must have repented and returned to GOD. That which is said in Eccl. 1:1, "Words of the preacher, son of David, king in Jerusalem",​ seems to point to Solomon. Allusions to Solomon'​s wisdom (1:16), his riches (2:8), his servants (2:7), his inclination to pleasures (2:3), and his building activities (2:4-6) are found dispersed throughout the book. ... Ecclesiastes tells us it was written by a son of David who was king in Jerusalem over Israel (1:1,12). This points to Solomon since he alone, after David, ruled both Judah and Israel. ... The book evokes a time when the traditional answers to the great questions about the meaning of life have lost their relevance. Instead of responding to these questions with quotes from the Scripture, the Preacher introduces a methodology that leans on observation and inductive reasoning. In other scriptural books like Job, Proverbs, and certain Psalms, wisdom is synonymous with virtue and piety; its antithesis, foolishness,​ is converted thus into evil. In the book of Ecclesiastes,​ the word "​wisdom"​ is sometimes used this way when it makes reference to the conventional interpretation of the concept by the Israelites (as in 7:1-8:9; 10:1-11:6). But in the initial chapter (1:12-18) the author approaches wisdom as a merely intellectual process, similar to the Greek philosophies,​ and questions its universal validity. Although he never disputes the existence of a GOD who grants significance to his creation, the Preacher is determined to discover it through his own experience and observation,​ in a way that he himself can verify it and pass it on to his disciples. Content: The book of Ecclesiastes offers evidence of being a carefully composed literary essay that should be considered in its totality before examining its parts. The content of the book is defined in the same terms (1:2; 12:8) that anticipate and summarize the author'​s convictions. The theme is continued in 1:3, "What profit does a man have from all his labor for which he strives under the sun?"; or "Can a man find true wisdom apart from GOD's revelation?"​ The Preacher'​s question investigates whether any kind of eternal, permanent value ("​profit"​) exists, that can be found in this world ("​under the sun") that might give meaning to life. The Hebrew word that's translated as "​profit"​ is yitron (1:3), and can also be translated as "​gain"​ or "​value"​. "​Vanity"​ is a key word in the book, and is the equivalent of the Hebrew word hebel (literally "​breath",​ "​encouragement"​);​ it indicates that which is mortal, transitory or passing. By going over each one of the ways through which mankind has tried to find wisdom, the author of Ecclesiastes finds it elusive (like when one tries to catch "the wind") and deceptive ("​vanity"​). The "​wisdom"​ of 1:12-18 is found empty of real value. The answer can be found neither in pleasures, nor in riches, great human achievements (2:1-11), in a doctrine of retribution (2:12-17) nor in material things (2:18-26). If neither human achievements,​ nor material things, are yitron, what should our attitude be toward them, considering they don't possess any permanent value? The answer to this question introduces the other question that the book is dedicated to: You should enjoy life as much as GOD blesses it (3:11,12; 5:18-20; 9:7-10), remembering that at the end, He will judge "all these things"​ (11:7-10). Not even the proper human life, in a merely secular sense, can be the yitron that the Preacher seeks. The interrelationship between life and death also makes up a subordinate theme of the book. But getting back to the principal question of the Preacher, "Is it all destined to end (12:8) like it began (1:2), on a note of hopelessness?​ By constantly inquiring into the significance of everything that exists, the Preacher presents himself as an optimist, not a pessimist, and his little success in discovering some absolute value in this world ("​under the sun"), doesn'​t mean that he has failed in his intent. On the contrary, he becomes obligated (when he makes the observation that GOD introduced order into the universe at the moment of creation, 3:1-14) to seek the permanent value that he pursues in the world to come (not "under the sun", but "over the sun", in other words). Although he doesn'​t say it in that exact way, the logic that serves to guide his entire investigation forces him to recognize the only real yitron in fear (reverence) and obedience to GOD (11:​7-12:​7). This is affirmed in the epilogue: Fearing GOD and keeping his commandments is the fundamental duty of mankind (12:13). This point should be made recognizing that, while true justice doesn'​t exist in this life, in his time, GOD will judge and put everything in its place (11:9; 12:14). The book concludes with this profound thought. -- Message and Purpose: (HBH) Christian readers, after they have shaken off the initial shock of reading Ecclesiastes,​ have often described it as a defense of the faith or even an evangelistic work. Ecclesiastes shows that many of the pursuits of life, including wealth, education, and power, do not really fulfill. In that way Ecclesiastes shows that life without GOD is meaningless and drives the reader to faith. ... Ecclesiastes should not be called pessimistic or cynical, but it is brutally realistic. In Particular Ecclesiastes makes the reader confront the full and dreadful significance of death. Most people, whether or not they are religious, refuse to face what death really is: a calamity that nullifies the achievements of human life. Ecclesiastes strips away the myths we use to shield ourselves from this stark fact. In Pointing out the dreadfulness of death, Ecclesiastes helps us see how profound is our need for resurrection. More simply, Ecclesiastes drives us to Christ. The New Testament shares this perspective;​ death is not a friend or even a doorway but a terrible enemy. It will be, however, a conquered enemy (I Cor. 15:​26,​54-55;​ Rev. 20:14). -- Personal Application:​ Christians in the modern church often assume a passive intellectual attitude, accepting almost everything that's said to them, or simply questioning a doctrine according to appearances,​ instead of investigating whether it has a biblical foundation. The Preacher'​s challenge finds its parallel in the apostle Paul's recommendation to the Ephesian Christians that they not be "​wavering children, carried everywhere by every wind of doctrine"​ (Eph. 4:14). To the principle of interpreting the Scriptures for oneself, clearly established by Luther and the Reformers, is added the mandate to "​Scrutinize the Scriptures"​ (John 5:39), to know what they truly teach. The Preacher'​s purpose for finding what really has value in this life, should be a challenge to each true believer in Jesus Christ, "the way, and the truth, and the life" (John 14:6). The Preacher'​s failure at the time to find something of permanent value, in the things of the world, teaches Christians who live in these times of greed and materialism to concentrate on the "​things from above" (Col. 3:1) and not glorify ambition and material possessions. -- Christ Revealed: Although the book of Ecclesiastes doesn'​t contain typical prophecies or allusions about Jesus Christ, it anticipates a certain number of teachings of the one in whom the law and the prophets are fulfilled (Matt. 5:17). Although Jesus said little about wisdom, Paul referred fully to the wisdom that comes from GOD (Rom. 22:44) in contrast to that of the narrow world of human limitations (I Cor. 1:17; 3:19; II Cor. 1:12). In Matthew 6:19-21 Jesus warned against the pursuit of riches in this world, saying that it was the kingdom of heaven that should be sought, which reminds us of the Preacher'​s echo of condemnation against materialism in 2:1-11, 18-26; 4:4-6; 5:8-14. Likewise, the emphasis on heaven that Jesus makes reflects the impossibility of finding something of permanent value "under the sun" (in this world). The Preacher'​s conclusion, that the only true value resides in reverence and obedience to GOD (12:13), is equivalent to Jesus' teaching that what is of primary importance is our attitude toward GOD (Matt. 22:37, citing Deut. 6:5) and secondly, our attitude toward all other human beings (Matt. 22:39, citing Lev. 19:18). -- The Holy Spirit in Action: All the references to the "​spirit"​ in Ecclesiastes designate the vital force that gives life to human beings and animals (see 3:18-21). However, the book anticipates some of the problems that Paul faced defining the use of the spiritual gifts in I Cor. 12-14. Those who believe that GOD has spoken through the Holy Spirit in dreams and visions (Joel 2:28-32; Acts 2:17-21) would do well in following the Preacher'​s counsel: not all dreams communicate GOD's wishes to us (5:3). It seems as if Paul had these kinds of reserves in mind when he speaks in I Cor. 14:29 of the gifts of tongues and prophecy, recommending that an orderly manifestation of this nature might be followed by a judgment on the part of the assembly. Also, the Preacher'​s emphasis on reverence and obedience to GOD anticipates Paul's interest in the edification of the Church (I Cor. 14:5). True spiritual gifts - genuine manifestations of messages or miraculous actions - should be maintained within a spirit of reverence to GOD's glory through Christ and for the edification of the believers. </​summary></​html>​

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http://​www.angelfire.com/​sc3/​we_dig_montana/​Ecclesiastes.html

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<​html><​tt>​Ray Stedman - Adventuring Through the Bible - ECCLESIASTES:​ THE INSPIRED BOOK OF [HUMAN] ERROR - The book of Ecclesiastes,​ or "the Preacher, [Searcher]"​ is unique in scripture - There is no other book like it, because it is the only book in the Bible that reflects a human, rather than a divine, point of view {Note: The Book of Job is very similar also having more of a humanistic origin in point of view rather than being material presented from God through prophets or priests as with most of the other books of the Old Testament and all of the books in the New Testament.} (Mp3s)</​tt></​html><​html><​summary>​

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In chapter 2 the writer [King Solomon] examines the *philosophy of hedonism - *the pursuit of pleasure as the chief end of life. What gives life meaning? Well, millions today say, "Just enjoy yourself! Have a good time, live it up, do as you like, seek pleasure. That's the purpose of living. That's why we are here!" But the Debater [Preacher, Searcher - King Solomon] says: I said to myself, "Come now, I will make a test of pleasure; enjoy yourself."​ But behold, this also was vanity (Ecclesiastes 2:1 RSV). Then he proceeds to itemize pleasure. He says that first he tried pleasure in the form of laughter, or mirth. Maybe this is what is needed to make life thoroughly enjoyable. So he sought out opportunities to give himself to genial, gracious, laughing, happy company. But he says that after a time, even this yielded a weariness of spirit. Then he says he tried the acquisition of possessions;​ perhaps meaning comes from wealth: So I became great and surpassed all who were before me in Jerusalem; also my wisdom remained with me. And whatever my eyes desired I did not keep from them (Ecclesiastes 2:9-10a RSV); And he gave himself to the accumulation of wealth and possessions. (How many are living on that level today!) He says it too was emptiness of spirit and didn't satisfy his longing. -- Then in chapter 3 he views life from what we might call the existential viewpoint. That is a popular term today. It is fashionable to believe in existentialism [create your own version of reality - this is the religion of the world - it was Hitler'​s religion - Hitler thought if he could imagine it or set his will to it then it would come to pass i.e. his successful invasion of Poland and France early in WWII] and it is, of course, thought to be something new on the stage of world ideas. But it is nothing new at all. It is as old as the thinking of man. Actually, we might call this viewpoint fatalism, because there is always a fatalistic element in existentialism. We in America can hardly realize why existential thinking has so powerfully gripped the minds of people in our world. The popularity of existentialism was born at the end of World War II, when Europe was left in shambles. The great cities of Europe were in ruins, and all that men had previously pinned their hopes on -- in government and religion, as they knew it - had been powerless to arrest the catastrophe and terrible chaos of World War II. At the end of it, men were left with utterly shattered hopes concerning what they had believed in. They asked one another, "What can we trust? We can't trust religion. It did nothing to stem the awful tide of tyranny under Hitler. And we can't trust government, because it is the very tool of such power. So what can we trust?"​ And somebody suggested that the only thing that we can trust is our own reactions to life as we live through things. We experience feelings and reactions to events, and even though no two of us may have the same reaction, at least each person'​s reaction is real to him. So they said, "All we can really trust is our own reaction to events, to existence."​ And that is existentialism. ... Now this writer says, "I tried that. I discovered that I reacted to events, that I had certain inescapable experiences in life." ​ The writer sees that all these events come upon us. And he sees also that man has a desire for something deeper, for finding significance,​ for finding meaning in life: He has made everything beautiful in its time; also he has put eternity into man's mind (Ecclesiastes 3:11a RSV), In other words, man can never rest with simply external explanations of things. He has to look deeper. Eternity is in his heart. And this writer says he saw all this. He saw that events of life are inescapable and are experienced by all men -- but he saw that all men go to one place when it is all over. All turn to dust. And there is nothing better for man than to enjoy his work, ... for that is his lot; who can bring him to see what will be after him (Ecclesiastes 3:22b RSV)? He sees futility, hopelessness. What's the use? In chapter 4 he turns to capitalism, of all things. Here he sets forth the competitive enterprise of life. When we Americans hear the word "​capitalism"​ perhaps we think it is a wonderful word. We think it describes the vigorous young insurance executive out to join the million-dollars-a-month club, or some high-powered executive in business who is building his own empire. We admire this. We say. "​Capital is the answer."​ Remember that the word of God always ultimately looks at life as it really is. And capitalism is not a final answer to things. It may be a better answer than communism, and I'm convinced that it is, but this writer says he tried this competitive-enterprise approach and saw that it resulted in injustices and oppression. And he discovered that selfish motivation lies behind it, resulting in inequities. So, he says it all comes to the same thing: ... In chapter 7 Solomon approaches life from the standpoint of *stoicism - *a cultivated indifference to events - and his conclusion is that in order to view life this way, aim for a happy medium. Be moderate ... Chapters 8 through 10 and the first eight verses of chapter 11 are a connected discourse examining what might be referred to as the *wisdom of the world, or the *common-sense view of life. In chapter 8 anyone approaching life from this point of view is exhorted to master the power structures of the world in which he lives. He says, "Try to understand who is an authority and who isn't, and do your best to be on the right side at the right time." That is his philosophy. You recognize that, don't you? ... Then in chapter 9 he examines the world'​s value judgments and points out again that they all come to the same thing: Again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent,​ nor favor to the men of skill; but time and chance happen to them all (Ecclesiastes 9:11 RSV). What difference, then, do worldly values make? In chapter 10 he exhorts us to maintain discretion in life -- be temperate, diligent, cautious, accommodating - try to get by as best you can. But this is only an enlightened expression of selfishness,​ which is the motive underlying it all. We read in chapter 11 that success is simply a matter of diligence - in order to get something out of life, you need to work and apply yourself: </​summary></​html>​

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http://​www.raystedman.org/​adventure/​index.html

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<​html><​tt>​The Bible Collection: (5 DVD Box Set) - A set of 5 DVD's from a 12 DVD Series (DVD'​s)</​tt></​html><​html><​summary>​

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Product Description:​ Experience the beauty and majesty of the grandest collection of the greatest stories ever told, magnificently produced to bring these epic tales to life. All five of these award-winning feature films, richly illustrates the strength, courage, and weakness of man and the faith that has sustained mankind for generations. Coded for all regions. 5 DVDs, approx. 11 hours. -- Solomon: Defeating his older brother, Solomon is crowned King of Israel and rules the land with love, peace and respect. While visiting the city, Solomon meets the beautiful Queen of Sheba and falls in love at first sight. When the time comes for her to return to her homeland, Solomon is unable to convince her to stay. Bereft of her beauty and companionship,​ he falls into a deep depression, departing from his once idyllic world of peace and luxury while his kingdom threatens to collapse. 172 minutes, closed captioned, viewer discretion advised. </​summary></​html>​

<​html><​span style="​color:​ #​666633;">​Ecclesiastes 1-2 - The Book of Ecclesiastes King Solomon'​s final book of his Trilogy of Wisdom [Proverbs, Song of Solomon, Ecclesiastes] -- '​Ecclesiastes 1:1 The words of the Preacher [Seeker], the son of David, King in Jerusalem. ... Ecclesiastes 1:12-14 I the Preacher [Seeker] was King over *Israel in *Jerusalem. And I gave my heart to seek and search out by wisdom concerning *all things that are done under heaven [not in heaven - under heaven - from a strictly earthly, human point of view]: this sore travail hath God given to the sons of man to be exercised therewith. I have seen all the works that are done under the sun [upon the earth]; and, behold, all is vanity [emptiness] and vexation [frustration] of [human] spirit.'​ - Note: Only three men were King over Israel in Jerusalem, King Saul [a type of Satan], King David [a type of Jesus Christ] and King Solomon [a type of the Antichrist]. After Solomon'​s reign a civil war ensued in Israel and Israel was divided into two parts a Northern Kingdom (Samaria) and a Southern Kingdom (Jerusalem).</​span></​html><​html><​summary>​

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King Solomon the '​Searcher'​ begins his search for the meaning of life by trying to find eternal meaning in exaggerated joy, significant satisfaction,​ through momentous accomplishments and by seeking worldly wisdom. - Ecclesiastes 2:1-11 I said in mine heart, Go to now, I will prove thee with mirth [partying], therefore enjoy pleasure: and, behold, this also is vanity [emptiness]. I said of laughter, It is mad: and of mirth, What doeth it? I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I got me men singers and women singers, and the delights of the sons of men, as musical instruments,​ and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. </​summary></​html>​

What is the significance and meaning to life? - (4:40 min). </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Ecclesiastes 3 - King Solomon'​s famous a Time and a Season for everything under the sun -- '​Ecclesiastes 3:1 To everything there is a season, and a time to every purpose under the heaven ...'</​span></​html><​html><​summary>​

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Ecclesiastes 3:1-11 To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace. What profit hath he that worketh in that wherein he laboureth? I have seen the travail, which God hath given to the sons of men to be exercised in it. He hath made everything beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Ecclesiastes 4-5 - King Solomon sees the unjust oppression in a cruel world both to the oppressed and the oppressor -- '​Ecclesiastes 4:1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they [the powerful] had no comforter.'</​span></​html><​html><​summary>​

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Ecclesiastes 5:1-10 Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth: therefore let thy words be few. For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? For in the multitude of dreams and many words there are also diverse vanities: but fear thou God. If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they. Moreover the profit of the earth is for all: the king himself is served by the field. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Ecclesiastes 6-7 - King Solomon remarks that our life physically is more of a short term shadow than a long term permanent impression -- '​Ecclesiastes 6: 12 For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow [a vague presence]? for who [the Messiah - Jesus Christ] can tell a man what shall be after him under the sun?'</​span></​html><​html><​summary>​

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Ecclesiastes 7:7-12 Surely oppression maketh a wise man mad; and a gift destroyeth the heart. Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this. Wisdom is good with an inheritance:​ and by it there is profit to them that see the sun. For wisdom is a defense, and money is a defence: but the excellency of knowledge is, that wisdom giveth [eternal] life [over money] to them that have it. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Ecclesiastes 8-10 - King Solomon observes that earthly status and circumstances are not a true representation of the worth of the individual -- '​Ecclesiastes 8:1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed. - '​Ecclesiastes 9:18 Wisdom is better than weapons of war: but one sinner destroyeth much good.'</​span></​html><​html><​summary>​

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Ecclesiastes 10:1-7 Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour. A wise man's heart is at his right hand; but a fool's heart at his left. Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to everyone that he is a fool. If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. There is an evil which I have seen under the sun, as an error which proceedeth from the ruler: Folly is set in great dignity, and the rich sit in low place. I have seen servants upon horses, and princes walking as servants upon the earth. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Ecclesiastes 11-12 - King Solomon notes that in the meaning to a person'​s life God's judgment is the final say -- '​Ecclesiastes 11:9-10 Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.'</​span></​html><​html><​summary>​

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The Bible'​s book of Ecclesiastes concludes: Ecclesiastes 12:6-14 6 Or ever the silver cord [the cord that keeps the soul/spirit inside the human body] be loosed, or the golden bowl [life] be broken, or the pitcher [life] be broken at the fountain, or the wheel [of life] broken at the cistern. Then shall the dust [human body] return to the earth as it was: and the spirit shall return unto God who gave it. Vanity of vanities, saith the preacher [searcher]; all is vanity [emptiness]. And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. The preacher [searcher] sought to find out acceptable words: and that which was written was upright, *even words of truth [the meaning of life]. The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from *one shepherd. And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. *Let us hear the conclusion of the whole matter: Fear God, and keep his commandments:​ for this is the whole (duty) of man [lit this is what makes man whole - Salvation]. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. </​summary></​html>​

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<​html><​summary>​THE</​summary></​html>​

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===== SONG OF SOLOMON =====

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<​html><​tt>​Background of the Song of Solomon - The book is an oriental [Jewish] love song between King Solomon and the Shulamite woman - Both Jews and Christians have put forth the idea that the book is an allegory about God's love for Israel [and] or the Church</​tt></​html><​html><​summary>​

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Interpretation:​ Students of the Song of Solomon differ widely as to the interpretation of the book. -- Allegory: Both Jews and Christians have put forth the idea that the book is an allegory about God's love for Israel or the Church. In the Christian Church this was first held by Origen (A.D. 185-254). According to this interpretation the events which are described never actually took place but are a picture of God's love for Israel or Christ'​s dealings with the Church. But the book does have a strong historical reference to fifteen or more geographical locations. While the book certainly points to Christ and the Church this is no justification for denying its historicity and treating it simply as an allegory. -- Drama: The naturalistic school of interpretation handles the book as a simple poem of human love, with no typical or figurative reference to the Church whatsoever. The emphasis according to this interpretation is on the purity and beauty of love expressed within the context of marriage and that it should not be despised. This view is supported from the frank descriptions of the physical side of love found in the book. However the expressions of love are never described in a lewd and cheap way but always with dignity and purity. This view suffers from the fact that Jesus said that He is found in all of the Old Testament Scriptures (Luke 24:44). -- Wisdom Literature: To view this book simply as a love drama is to miss the connection with the wisdom style of Solomon'​s day. The major characteristic of wisdom literature is its emphasis on common, everyday human experiences. Proverbs speaks of human love in a similar way (Proverbs 5:15-19). The Song of Solomon is a wisdom song which celebrates the beauty and glory of marital love. It teaches the blessing of purity and faithfulness in the God given institution of marriage (Genesis 2:19-25). It reveals the dignity of sexual love and reinforces that it is God ordained and not evil. The fact that humanity is created in the image of God is central to the worth and dignity of sexual love between men and women (Genesis 1:27). But the fact that the Song of Solomon is found in the Scriptures points to the purpose of wisdom literature, this love must be understood in the larger sphere of God's love for us. While the book does not appear to be an [strictly] allegory or typology, it cannot help but turn our eye to the love of Christ for his Church as a bridegroom for His bride (Jeremiah 2:2; Hosea 2:14-20; Ephesians 5:22-23). One greater than Solomon has come in the Lord Jesus Christ and will again return for His bride (Revelation 21:2-17). </​summary></​html>​

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http://​www.abu.nb.ca/​ecm/​Song00b.htm

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<​html><​tt>​Ray Stedman - Adventuring Through the Bible - SONG OF SOLOMON: A LOVE SONG AND A HYMN - She [Shulammite] was a simple country [girl] lass of unusual loveliness who fell in love with the King [Solomon] *when he was disguised as a shepherd lad working in one of his own vineyards in the north of Israel {Note: The Song of Solomon is about love, life and a relationship between a common girl and an uncommon King. Most of all the Song of Solomon is about opportunity,​ the once in all creation opportunity to fellowship on an intimate one to one level with God the True King Jesus Christ.} (Mp3s)</​tt></​html><​html><​summary>​

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The book comes to us in what we would call musical play form. The characters in this play are Solomon, the young king of Israel -- this was written in the beginning of his reign [while Solomon was multiplying wives unto himself], in all the beauty and manliness of his youth -- and the Shulammite. She was a simple country lass of unusual loveliness who fell in love with the king when he was disguised as a shepherd lad working in one of his own vineyards in the north of Israel. In the book of Ecclesiastes,​ Solomon tells us that he undertook expeditions to discover what life was like on various levels. Once he disguised himself as a simple country shepherd lad, and in that state he had met this young lady. They fell in love, and after they had promised themselves to each other, he went away and was

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gone for some time. The Shulammite girl cries out for him in her loneliness. Then comes the announcement that the king in all his glory is coming to visit the valley. While the girl is interested in this, she is not really concerned because her heart longs for her lover. But suddenly she receives word that the king wants to see her. She doesn'​t know why until she goes to see him, and discovers that he is

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her shepherd lad. He takes her away and they are married in the palace. The play is set in Jerusalem, the capital of Israel, and a chorus of singers, referred to as the daughters of Jerusalem, asks certain leading questions from time to time during the account of the events leading up to the courtship, betrothal and marriage. The Shulammite girl addresses them on three occasions [reprimanding the other woman not to stir up and arouse her sexual urges before she is married]. It is interesting to note that the word "​Shulammite"​ is the feminine form of Solomon. Therefore we would call this lady Mrs. Solomon. She is the bride, and we read of her encounter with this young man their courtship and the strength and the methods and the delights of love. The language of the book is highly poetical and figurative and there may also be some difficulty determining who is speaking at any one time. But you can distinguish the different speakers in this way: the bridegroom always refers to her as "my love," and the bride calls him "my beloved."​ And as each describes the other you can see the passion and the rapture of love. Here is the language of love as she describes him: </​summary></​html>​

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<​html><​tt>​Secular Website: Solomon &amp; the "Song of Songs" - Solomon'​s inspired masterpiece,​ the true meaning of which has long been regarded as the greatest puzzle in all literature, now forms the basis of this short course in creative genius and personal success which makes those powerful yet deceptively simple principles once again available to any person interested in discovering and developing their creative potential and achieving excellence in their chosen field (Part 1) {Note: Apparently this article is somewhat advocating the use of sexual energy, tensions and sexual urges as a means for creativity and advancement but the huge danger in this is coming under the influence and control of physical urges. A Christian would not use urges, sexual or otherwise to direct our life instead we seek God's will in prayer, in fellowship, through devotions and in righteousness.}</​tt></​html><​html><​summary>​

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The Key to the Meaning of the Song: Although the true significance of the "Song of Songs" is still regarded by most scholars as a complete and complex mystery, the simple clue to its meaning is in fact to be found in the title, which makes up the first line of the Hebrew text. That title, like much of the rest of the text, is deliberately susceptible to different meanings. It can of course simply be a superlative,​ meaning the most beautiful of all songs, which is how it come to be regarded. On the other hand, however, it can also imply a song about songs, and the way they are created - which is its real purpose. Because songs can deal with any subject and convey both meaning and emotion and because every single note and word has to be a perfect fit, Solomon is in fact using the song as a metaphor for all creative works of excellence in all fields. It is interesting also that a song is actually a detailed plan of action - a sequence of notes and words that trained musicians can readily produce in order to create a desired effect. A song also demonstrates other principles of creativity - first the creation of something new by arranging known elements, notes, into a pleasing new pattern; and second the combining of music with appropriate words, a creative act of synthesis. Modern technology and invention rely heavily on these two principles. -- Multiple Meanings: Such was the depth of Solomon'​s wisdom and genius that each metaphor, it seems, is capable of sparkling forth a variety of insights, like a carefully cut diamond held up to the light of experience, with the result that numerous insights into a very complex subject were able to be condensed into eight short chapters of poetry. Although I have attempted to point out what I see as the key principles in each section, I hope that you, the reader, will perceive additional insights that are particularly relevant and useful to you, with your unique viewpoint, experience and aspirations. Amazingly, it seems also that the original Hebrew text, which is composed only of consonants, is framed in such an inspired manner that different but complementary insights can often be generated from the same phrases by the insertion of different vowels, which is why different translators often offer radically different, but complementary,​ renderings of the same verses. As a result, the insights I have attempted to draw out in each section, constitute, I am sure, simply the tips of metaphorical ice-bergs of understanding,​ and the efforts of those who take the time to meditate more deeply, will without doubt be richly rewarded. Additional insights also will appear as your experience prepares you to perceive and apply them. -- Lost Knowledge: Although the knowledge of the principles of creativity originally revealed to the first human beings somehow became lost, they were rediscovered some three thousand years ago by Solomon, famously the wisest person who ever lived, and preserved by him for posterity in the eight short chapters of intricately woven and often erotic poetry that makes up the "Song of Songs",​ acknowledged by many as the most beautiful - but misunderstood - work in all literature. Although that poetry, also known as the "Song of Solomon",​ was preserved by divine fiat as part of the sacred Hebrew Scriptures because of its immense potential importance, both artistically and commercially,​ the knowledge of its true significance soon became lost - if indeed it was ever made commonly known - most probably when the kingdom of Israel was destroyed and its people carried off into captivity and scattered far and wide after Solomon'​s death. In their captivity the people of Israel all but lost contact with their language, with the result that some of the language in the "​Song"​ is extremely obscure, and a number of words occurring there are not used anywhere else in the Bible, a situation made even more difficult for the scholars by the fact that the Hebrew text consists only of consonants, as already noted, leaving the reader to supply the vowels and draw out the meaning, based on an understanding of the context. -- A Short Course in Creativity: As a result of these events, Solomon'​s much admired masterpiece soon came to be regarded as an impenetrable mystery, described by scholars as holding "​without question the first place among the puzzles of literature"​. Happily, that ancient puzzle has now been solved and Solomon'​s true intention rediscovered,​ showing the "​Song"​ to be in reality a short course in creativity - the most powerful but neglected inspirational/​self-help work every written. By studying his book of "​Proverbs",​ said Solomon, the simple would be made wise, and even the those already counted wise could increase their learning. Likewise, by studying the "Song of Songs",​ those who are not yet creative can become creative, and those who are already creative - even professionally so - can enhance their creativity. Such is the subtlety and depth of the inspired writings of Solomon which now form the basis of this short course in the technology of creativity. - It has long intrigued me that all the principles of personal and businesses success promoted by popular inspirational books, from Samuel Smiles'​ Victorian classic "Self Help" down to Steven Covey'​s recent blockbuster,​ "The Seven Habits of Successful People",​ are in fact to be found in the wisdom writings of Solomon, and readily available therefore in any copy of the world'​s perennial best seller, the Bible - confirmation perhaps that Solomon was indeed the wisest person who ever lived. I was not unduly surprised, therefore, to discover that the principles of creative excellence already mentioned are also to be found in the writings of Solomon, also in the Bible, but this time tucked away in the enigmatic passages of erotic love poetry of the "Song of Songs"​. -- Discover and Develop Your Creative Potential: The inspired intent of the "Song of Songs" is for you, the reader, to discover and develop the creative potential you already possess. What Solomon describes, you can experience, and what highly creative people do you can do too, because you already possess the psychological wherewithal to do so. The first step is to discover your potential, to become enlightened to the simple fact that the magical, productive thinking of the greatest creators who ever lived is simply a more patient and persistent extension the way you have been informally thinking all your life. The second step is to deliberately develop that potential by applying the principles Solomon identifies and describes in your own life, in your own unique manner, for your own unique purposes. -- Multifaceted Metaphors: In explaining the principles of creativity, Solomon makes use of a range of metaphors, based on what at first appears to be a bewildering miscellany of natural subjects, including foxes, lions, horses, gazelles, sheep, a garden and a vineyard, a king and a virgin, and even a young flat-chested girl. This metaphorical method of teaching and learning is of course the approach of the modern quantum physicist who attempts to understand and describe the weird complexity of ultimate physical reality, such as the behaviour of light and electrons, for example, by comparison with familiar everyday phenomena such as the motion of waves on water or the movement of balls rebounding from the cushions of a snooker table. Each of the thirty multi-faceted metaphors which comprise the "​Song"​ is designed, when made the focus of quiet meditation and held up to the light of personal experience, to sparkle forth a variety of complementary insights into the creative process, just as the facets of a diamond refract the myriad subtle shades of colour of the rainbow when viewed from different angles. -- The Levites: The significance of the "​Song"​ is not immediately obvious to the casual reader, or even to the scholar, who is unaware of Solomon'​s purpose, and I suspect that it was intended to be studied by mature ​ students, under the guidance of wise and learned teachers called Levites, probably over a period of weeks or months, being read and discussed, in question and answer fashion, in a manner similar to that of the famous Oxford tutorial system. In the absence of Levites, this book is offered as a substitute - a distant learning package, if you will, designed to encourage and enable interested individuals to discover, develop, and maximise their creativity. It is interesting that although some Levites, members of the specially gifted family of Levi, were assigned to live and work in Jerusalem, supporting the work of the priests in the Temple and making music, most of them were located, by divine decree, in 48 "​cities of refuge",​ which were spread throughout the whole land of Israel. Although the stated function of those cities, initially, was to provide safe legal sanctuary for any person who had killed someone accidentally,​ there seems little doubt that they were also intended to become centres of educational and cultural excellence, constituting what we would today describe as a university system of education. From the scriptural accounts, it seems probable also that every town and village in the land had its own resident Levite, a kind of village schoolmaster cum priest whose function was to provide academic and religious instruction for all, completing a complex legal, spiritual, educational,​ and administrative network that extended like a nervous system from Jerusalem on out to every corner of the land. Sadly the world leadership - socially, culturally, scientifically,​ and economically - that this sophisticated system, was intended bestow on Israel, making it a model for other nations to follow, was never attained, although important progress did begin to be made during the glorious reign of Solomon. </​summary></​html>​

Is the Song a Religious Book? Before looking at the "​Song",​ perhaps we should dispel any notion that Solomon'​s mysterious masterpiece is a "​religious"​ work, despite its inclusion in the Bible. According to the editor of the "​Jerusalem Bible":​ "​People have found it surprising that a book that makes no mention of God and whose vocabulary is so passionate should figure in the sacred canon"​. Scholar Charles Ellicott says that: "From the beginning to the end there is not a single word in it which suggests any connection with religion. The whole theme, he says, is one of "​folly,​ vanity and looseness."​ He concludes, perhaps with a shake of the head, by asking: "How did the vigilance of those who watched the formation of the Canon allow it?" How indeed - and why? Such has been the confusion over the significance of the "​Song"​ that when Jewish scholars in the first century sought to have it removed from the canon of scripture we are told that the Rabbi Akiba retorted that: "All the ages are not worth the day on which the 'Song of Songs' was given to Israel, for all the Writings are holy, but the 'Song of Songs' is the Holy of Holies"​. Commenting its literary merits, John Bowker, in his "Bible Handbook"​ offers the following opinion: "The book is full of exquisite poems that use almost every device available to the Hebrew poet. It is a rhapsody of the thoughts and feelings of a young woman and her beloved as they journey towards the consummation of their love. Rarely has a book been interpreted so diversely over the millennia."​ As we shall see, it is that kind of passionate love for a purpose or subject that engages our creativity. -- Is the Song Pornographic?​ In "The Song of Fourteen Songs",​ Michael Goulder rejects any spiritual meaning and focuses instead on the implicit sexuality of certain sections of the "​Song"​. Lifting the lid on some of Solomon'​s seemingly innocent similes - but missing the creative message being conveyed - he concludes that "​titillation is the key note". The girl in the "​Song",​ he says, is portrayed "from the first verse as a nymphomaniac",​ and the whole book could well be regarded as "​nothing else than a piece of high-class pornography"​. Virtuous readers, he warns, may well "​emerge from such a study feeling soiled and disgusted"​. God, however, who created the male and female form and also inspired the poetry Goulder is referring to, is not prudish. It is easy to understand, however, why certain more sensuous sections of the "​Song"​ were bawdily sung in the taverns of ancient Israel, much to the chagrin of rabbis, by revellers who were totally unaware of their true significance. -- Scholars Obscure the Meaning: Although some of metaphors selected by Solomon are obscured by the opacity of the ancient Hebrew, the full meaning of some sections of the "​Song"​ has sometimes been deliberately denied modern readers by the prudishness of translators who have shrunk from conveying into English the literal meaning of many phrases. The great Adam Clarke, for example, writing over a century ago, says in his "​Commentary and Critical Notes on the Bible":​ "There are many passages in it which should not be explained, if taken literally, the references being too delicate; and Eastern phraseology on such subjects too vivid for European imaginations. Let any sensible pious medical man read over this Book: and, if at all acquainted with Asiatic phraseology,​ say whether it would be proper, even in medical language, to explain all the descriptions and allusions in this Poem." Virtuous readers beware! -- The Song Baffles the Scholars: Commenting on its enigmatic literary structure, Cohen, in "The Five Megilloth"​ says: "The various sections succeed one another without logical sequence, giving the appearance of incongruous fragments."​ Not surprisingly then, the "​Song"​ has remained a puzzle throughout the centuries, and its erotic poetry greatly disturbed the celibate scholars of the Early Christian Church, prompting Origen, who considered it dangerously suggestive, to say: "These things seem to me to afford no profit to the reader . . . It is necessary therefore rather to give them a spiritual meaning."​ This he did, devoting a massive ten-volume commentary to the task, seeking to show that the metaphorical language was referring in reality to the relationship between Jesus Christ and Christian Church. Origen, however, was wrong, as were the equally baffled Jewish scholars vied with him to give the Song a non-Christian spiritual meaning, asserting that it referred to the loving relationship between the nation of Israel and God. -- The Pyramid of Wisdom: One basic clue to understanding the purpose of the "Song of Songs" is the fact that God revealed to Solomon the principles of successful living, making him the wisest person who had ever lived, and very significantly,​ who would ever live. Under the guidance of that inspiration,​ Solomon wrote three books which are not religious at all, in the normal sense of the word, but secular, because their intended purpose was, and is, to teach the principles of health, wealth and happiness. The "​Song"​ simply complements his other two books - Proverbs, Ecclesiastes - to complete a wisdom trilogy or pyramid. "​Proverbs",​ the base of the pyramid, deals with wisdom, the fundamental principles of successful living. It was understood by Jewish scholars to have been designed to interpret the law of God and the Ten Commandments,​ as revealed to Moses, into practical detail to provide guidance for successful secular daily living in a manner harmonious with that law - and that it was intended for all people, everywhere not just he people of Israel. Without this sound foundation of eternal principles of success such as self-discipline,​ control of the tongue, caution, courage, persistence,​ honesty, generosity, self analysis and general "​righteousness"​ our creative efforts may well crumble to dust. "​Ecclesiastes",​ the second level of the pyramid, focuses on the crucial importance of sound values and realistic goals in life. In it, Solomon reflects on his own experiences and the experiments in living he carried out in search of the truly good and satisfying life. Without this harmonising dimension of balance, moderation in things, including work, and an appreciation of the ultimate futility of riches for their own sake, our creative efforts will never bring real satisfaction. -- Creativity the Apex of the Pyramid: Finally, the "Song of Songs",​ which is the apex of the pyramid of wisdom, completes Solomon'​s trilogy by offering, to those ready and willing to learn, the secrets of creative excellence and success, even genius - principles which find application in any and every field of human endeavor. As already noted, for some reason, the true significance of the "​Song"​ was lost, somewhere along the dusty paths of Palestinian history, most probably when Solomon'​s empire was destroyed and his people carried away into captivity and all but lost contact with the Hebrew language of the ancient scriptures. By studying his book of Proverbs, said Solomon, the simple could become wise, and those already accounted wise could increase their learning. Similarly, by studying his "Song of Songs" those who are not yet creative can discover and develop their creative potential - and those already accounted creative, even professionally so, can enhance the quality of their work. -- A Personal Exodus? I suspect that significant corroboration of Solomon'​s intent in the "​Song"​ is afforded by the fact that some now unknown person or persons of authority, at some time in the distant past, saw fit to assign sections to be read to the congregations of Israel on the eighth day of the Passover festival, at the end of the days of unleavened bread. The Passover, which was instituted under Moses, commemorates Israel'​s exodus from Egypt - a glorious deliverance from slavery - and their entry into the Promised Land flowing with milk and honey. Deliverance,​ I believe, is also the message of the "Song of Songs"​. Personal development gurus such as Anthony Robbins and many psychologists now recognize that most of mankind - even in the so-called civilized world - remains in a kind of mental bondage to mediocrity, fear and failure, unknowingly enslaved by negative attitudes, ignorance, and illusion. Through the inspired writings of Solomon, they are offered the opportunity to escape, and encouraged to undertake a personal exodus into a new and more satisfying life of creative excellence and enduring achievement. </​summary></​html>​

<​html><​span style="​color:​ #​666633;">​Song of Solomon 1-2 - The Song of Solomon and the love story it encompasses helps us to understand better our relationship with God - Our relationship with God is intended to be a close, personal, individual, highly Spiritual and a deeply, intimately involved relationship with God -- 'Song of Solomon 1:1 The song of songs, which is Solomon'​s.'</​span></​html><​html><​summary>​

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Song of Solomon 1:4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. -- Song of Solomon 2:1-4 I am the rose of Sharon, and the lily of the valleys. As the lily among thorns, so is my love among the daughters. As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love. - Note: God's banner over us is His love for us. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Song of Solomon 3-4 - A theme in the Song of Solomon is that of missed opportunity and of the reality of hardships and work that sustain and drive a true meaningful love -- 'Song of Solomon 3:1 By night on my bed *I sought him whom my soul loveth: *I sought him, but I found him not [at that moment].'</​span></​html><​html><​summary>​

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Song of Solomon 3:2-4 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him [in the bars and in the low places], but I found him not. The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? It was but a little that I passed from them, but I found him [conducting legitimate business] whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother'​s house, and into the chamber of her that conceived me. -- Acts 17:27 That they [mankind] should seek the Lord, if haply they might feel after Him [Jesus Christ], and find Him, though He be not far from every one of us:' </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Song of Solomon 5-6 - The '​beloved'​ had withdrawn himself from her not because he was angry with her but just because he wanted to spend some time alone in his own private garden -- 'Song of Solomon 5:6 I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.'</​span></​html><​html><​summary>​

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Song of Solomon 5:7-9 7 The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us? - Note: The perils of being in a high profile, highly visible relationship with a prominent person the King and the envy and jealousy that it provokes from others even from those who it should not provoke envy from. As soon as they had opportunity the '​watchmen'​ who worked for the King instead of helping her this second time they abused her taking advantage of the opportunity of her wandering in the streets and being alone and not in the direct company and fellowship of the King. - Now she finds her '​beloved'​ doing his pleasure in his own private garden where he belongs and where he should be spending some of his own alone time. It was her that was needlessly wandering the dangerous streets in peril looking in areas where her '​beloved'​ would not be found. - Song of Solomon 6:1-3 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. I am my beloved'​s,​ and my beloved is mine: he feedeth among the lilies. </​summary></​html>​

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<​html><​span style="​color:​ #​666633;">​Song of Solomon 7-8 - The Song of Solomon concludes with the husband and the wife going together hand in hand and in love with one another to see their various gardens of life flourish -- 'Song of Solomon 7:12-13 12 Let us get up early [together] to the [garden] vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.'</​span></​html><​html><​summary>​

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Song of Solomon 8:6-14 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. I am a wall, and my breasts like towers: then was I in his eyes as one that found favour. Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred. Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. </​summary></​html>​